THE WORD

OF THE

OLD TESTAMENT EXPLAINED

A POSTHUMOUS WORK
BY

EMANUEL SWEDENBORG

No" for the Drat time translated from a phototyped copy 01 the origInal manWlCrlpt pr...erved In the Royal Academy of Sclenc.... S"eden
BY

ALFRED ACfON, M.A., D.Th.

DB AN OP T!III TBJ:OLOOICA.L SCHOOL or
TBB ACADEMY OF TIl& NSW CHURCH

VOLUME VII

ACADEMY OF THE NEW CHURCH

BRYN ATHYN,

PA.

1945

THE WORD OF THE OLD

TESTAMENT EXPLAINED

LEVITICUS
CHAPTER

1, ~ And Jehovah called unto Moses, and spake unto him saying, . . . When any man of you bring an offering unto Jehovah, ye shall bring your offering of the beast, of the oxen, or of the flock. 3. If his offering be a whole burnt offering of the oxen, let him bring it, a male without blemish . . . 4 And he shall put his hand upon the head of the whole burnt offering; . . . 5, 6 And he shall have the son of the ox slain before Jehovah, . . . And he shall have the whole burnt offering flayed and parted into his pieces. 8 And the priests, Aaron's sons, shall lay the pieces, with the head, and the fat,! in order upon the wood that is on the fire which is upon the altar: 9 Then he shall have his inwards and his legs washed in water:
* In his exposition of chapter 1 of Leviticus, the Author included the closing verses of Exodus, as follows:
EXODUS XL
SO And he set the laver between the tent of assembly and the altar, and put therein water for washing. SI And Moses and Aaron and his sons washed their hands and their feet therefrom: , S!'.l When they went into the tent of assembly, and when they came near unto the altar, they washed themselves; as J ehovah commanded Moses. S4 Then a cloud covered the tent of assembly, and the glory of Jehovah filled the habitacle. S5 And Moses was not able to enter into the tent of assembly, because the cloud abode thereon, and the glory of Jehovah filled the habitacle. 36 And when the cloud rose up from over the habitacle, the sons of Israel journeyed onward in ail their j(lUrneys: 38 For the cloud of Jehovah was upon the habitacle by day, and fire was in it by night, in the eyes of all the house of Israel, throughout all their journeyS. 1 Schmidius has the dung, but Swedenborg corrects this in a marginal note, reading the fat of all the intestines. Pagnini has fat, and Tremellius inte,tines. The Hebrew is fat.

6340]

THE WORD EXPLAINED

and the priest shall burn an on the altar, a whole burnt offering, an offering made by fire, of an odor of rest 2 unto Jehovah. 10 And if his offering be of the flock, of lambs, or of he goats, . . . he shall bring it a male without blemish. 19l, 13 And he shall have it parted into its pieces, . . . and the priest shall bring them all, and burn them upon the altar. It is a whole burnt offering, an offering made by fire of an odor of rest unto J ehovah. 14 And if his offering [to J ehovah] 2a be a whole burnt offer ing of the bird, he shall bring his offering of turtledoves, or of sons of the pigeon. 15 And the priest shall hring it unto the altar, and wring off his head, and burn it on the altar; . . . 16 And he shall take away his crop with his feathers, and cast it beside the altar toward the east, by the place of the ashes: 17 And he shall cleave it with the wings thereof, . . . Then the priest shall burn it upon the altar, . . . It is a whole burnt offering, an offering made by fire, of an odor of rest unto Jehovah. Obs. Obs. Exodus, chap. XL: Concerning the Pillar of Cloud and Fire. 3 6340. As touching the words which are contained in the last chapter of Exodus, and which look to the present words in Leviti cus, namely, that a cloud covered the tent of assembly, and the glory of J ehovah filled the habitacle (vs. 34) ; also that the cloud abode over the habitacle by day and fire was in it by night [vs. 38] ; they are understood as follows: The cloud signifies shade, and the fire the things which belong to shade, namely, the cupidi ties, etc., of the flesh and of nature. These were what appeared to Moses and the people, such being their character. As was their character, such to them was the appearance of God Messiah. This is evident from his appearance to them previously when he showed them grace (Exod. 9l4 10 ). This, then, is the glory of

r::!in'rr:!''}

In Genesis and Exodus, Schmidius translates this odor quietia

(an odor of rest), but in the rest of the Old Testament, he renders it odor quie tudi>nia (an odor of quietude). No change is made in the present translation. 2. Omitted by Schmidius, but supplied in his Errata. This exposition of the last verses of Exodus is referred to by Swedenborg in his copy of Schmidius' Bible, at Exodus 4031, 34.

III Ad. 5410-5411

PILLAR OF CLOUD AND FIRE

[6341-6344

J ehovah which is said to have been within the habitacle ([chap. 40], vs. 34). 6341. These things are circumstanced in the same way as in the human body, and in a spiritual society, and in the choir of angels. Ultimate representations are of this nature, and this be fore the eyes; for to those who comprehend none but worldly things, appear things that are outmost, such as clouds and fire, things which are outmost being in themselves obscure and fiery. Interior things did indeed appear to them (Exod. ~410), but not things more interior, still less things inmost wherein is the very glory of God Messiah. 4 Not even Moses could enter into things more interior, as is evident from [chap. 40] verse 35.* 6342. Those more external things which were the cloud and fire which the angels represented, are not stated; but it is a con stant truth that in the body in the world, no one dwells in things outmost or earthly, save one who is shade and fire; and that in heaven and the kingdom of God Messiah, such men will surround the choir of angels, and so will be shut out, is also evident. In a spiritual body also, as in the church, those dwell without who are shades and fires, while within, interiorly, more interiorly, and in mostly, according to order, dwell those who are of God Messiah. These were in the habitacle, that is, in that seat wherein are in ferior minds, and in the ark wherein are spiritual minds. In mostly within was the internal law, from wbich comes the external, which alone was written, being thus like a representing body, whose one only life is God Messiah. Hence, then, came all the repre sentations in the tabernacle; and, moreover, in the Levites, etc., etc. 6343. That there was a cloud by day [vs. 38], means that shade G was daily in the life of their understanding, this being the meaning of by day; but fire by night, namely, when this shade re ceded and rational life ceases, then fires or cupidities, etc., steal in and carry on their life in shade. The rays of the light of this fire are falsities, and its heats are cupidities. 6344. That when the cloud rose up, they then journeyed on ward in all their journeys (vs. 36), signifies in all their life; for
[Crossed off:] Interior things are signified by the ark, and inmost things by

* [Crossed off:] and at that time, not even into the cloud. [Crossed off:] or insanity of the understanding

III Ad.

541~-5415

6345-6348]

THE WORD EXPLAINED

journeys and wanderings are life~ as is clear from many passages. Thus~ " all journeys" means all lives, to wit, the internal and the external. 6345. Concerning the washing (vs. 30-32), see above [ n. 4946-47, 4952~ 5246~ 5250], this being done that they might appear clean outwardly~ because of the choir of angels of God Messiah, and thus because of the representation of cleanness in internals. That man never becomes dean by being washed~ can be evident to everyone. This was their sanctification. That they were not sanctified in this way, so long as the iniquities of their heart were not washed away therefrom, this every man can perceive; for in the same way were sanctified garments, the beasts offered for a whole burnt offering, nay~ and houses, etc., and these could never have been justified; for in the genuine sense, sanctification and justification are one and the same thing. 6 6346. If they should say (as I hear from them) that they were t is obedience with sanctified and justified by obedience-b out faith? and what is faith save""'faith in Him whom these thiii"gs one and all represented? and when~ interiorly in their heart~ they had faith in the Egyptian gods to whom in their heart they made sacrifice~ each one~ moreover~ sacrificing to his own god? 6347. )'ha!.the were of such a character~ i& evident from their life in Egypt~ even to the last; and that this life was idolatrous and Canaanitish, see the passages cited below. o3~ (I still hear that they say they had been in shades); but they who have been of such a character~ are also such after death~ as are those who are ilow saying something. Although all these words have now been so ex plained to them and unfolded that they now knew all that was said concerning their sacrifices and rites, are they not in like shade? Wherefore are they not wise? The like would also have happened with them, such being their character. ThUS~)i I in their heart, they would surely have profaned things hol ~ I have mj~gledJ>roLane thin~ withJi.oly~ and ~0..Eave rushed into spiritual death~ th~ardest o~l. To this the ~~ed that-the do not wish to understand anything~ anything \ namel ~ concerning,the thil!g~_ tl}at .ay'-e__~e~said.7

This paragraph is emphasized by .. Obs., Obs.," written in the margin. T This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v., Eccls8ia, J'Udaei, Profa7llUm, and Rspras8entatio. See Table of
Contents.

III Ad. 5416-5420

LEVITICUS I: 1-17-II: 1-16

[6349

6349. [Chapter I treats of sacrifices, showing] what sacrifices are there commanded; what offering they should bring, and it shall become a whole burnt offering; in what way sacrifice shall be made of the bullock, which was to be sacrificed whole with all its pieces and its inwards (vs. ~-9 mcl.). This is called an offer ing made by fire, of an odor of rest unto J ehovah [vs. 9]. It treats likewise of the lambs and he goats (vs. 10-13 incl.) ; like wise of the bird (from vs. 14 to 17 incl.). It should be observed that the sacrificial victim was to be flayed, and if it be a bird, its crop with its feathers was to be cast beside the altar toward the east by the place of the ashes (vs. 6, 16).
LEVITICUS

II '

1 And when a soul desireth to bring an offering of a mincha [to J ehovah],8 his offering shall be fine flour; and on it he shall pour oil; and shall put frankincense thereon: ~ And he shall bring it to the priests, Aaron's sons: and he shall have a handful taken therefrom, the fullness of his hand, . . . and the priest shall burn the memorial of it upon the altar; an of fering made by fire, of an odor of rest unto J ehovah : 3 And the remnant of the mincha shall go to Aaron and his sons: . . . 4 And if thou bring an offering of a mincha baken in the oven, it shall be fine flour of unleavened cakes, mingled with oil; and wafers of azyma 9 anointed with oil. 5 And if thy offering be a mincha over a flat pan, it shall be fine flour mingled with oil, unleavened. 6 Breaking it, it shall be in pieces, and thou shalt pour oil thereon: . . . 7 And if thy offering be a mincha of the fryingpan, it shall be made of fine flour with oil. 8 And thou shalt bring whatsoever mincha thou shalt make of these things unto J ehovah: . . . 9 And the priest shall take from the mincha a memorial
Omitted by Schmidius but added in his Errata. The Greek word used in the Septuagint as the translation of the Hebrew rmro (matzoth). In the first part of this verse, Schmidius uses the word as an adjective, and it is therefore translated 1.t1lleavenea; in the last part he uses it as a noun.

III Ad.

54~1-54~5

6350]

THE WORD EXPLAINED

thereof, and shall burn it upon the altar: it is an offering made by fire, of an odor of rest unto Jehovah. 10 And the remnant of the mincha shall go to Aaron and his sons: . . . 11 No mincha . . . shall be made with leaven: for there shall be no leaven, nor any honey, in that which thou shalt burn, an offering made by fire unto Jehovah. 13 And every offering of thy mincha shall be salted 1 with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from upon thy mincha; upon every offering of thine, thou shalt offer salt. . 14 And if thou offer a mincha of firstfruits unto Jehovah, thou shalt offer the green ear of corn roasted by fire, . . . 15, 16 And thou shalt put oil upon it, and lay frankincense thereon: . . . it is an offering made by fire unto Jehovah.
6350. [Chapter ~ treats of] the offering of a mincha, and what the mincha is, namely, fine flour, oil and frankincense; this was also an offering made by fire, [of an odor] of rest unto Jehovah (vs. 1-~). The remnant will go to Aaron and the Levites (vs. 3). If it be a mincha baked in an oven, namely, fine flour of unleavened cakes, etc. (vs. 4<) ; if a mincha over a flat pan be the offering (vs. 5 and 6) ; if it be a mincha of a frying pan (vs. 7-10). In the mincha must be no leaven, nor any honey (vs. 11 "'). That there must be no leaven, means no cupidity, which makes the love, repre sented by the mincha, ferment; nor any honey, which is the glad ness arising from cupidities and appetites, this being honey. 2 Be cause every offering of a mincha was to be salted with salt, it is called the salt of the covenant (vs. 13). Salt is that which gives savor, nay, and odor, for without salt, food is insipid and taste less. Thus in salt there is a sharpness and strength which arouses the sense. This, then, is the salt [on the offering], to the end namely, that it may be made with sensation; thought, and percep tion. Wherefore it is said that there must be salt on every offer
The Hebrew is thou shalt salt. The autograph has "11, 1:J"; but verse 1:J refers only to the offering of firstfruits. In the autograph, this comment on verse 11 is emphasized by "Obs.," written twice in the margin.
1

<I

III Ad.

54~6-5431

LEVITICUS 11: 1-16-111: 1-17

[6351

ing (vs. 13). Verses 14-16 tell of the mincha of first fruits unto Jehovah, what it shall be. It is called an offering made by fire unto J ehovah.
LEVITICUS

III

1 And if his offering be a sacrifice of peace offerings; and if he offer it of the oxen, whether male or female; he shall offer it without blemish before Jehovah. 3, 4 And he shall cause to be offered of the sacrifice of the peace offerings, an offering made by fire unto Jehovah; the fat that covereth the inwards, . . . And the two kidneys, . . . shall he take away. 5 And Aaron's sons shall burn them upon the altar, . . . It is an offering made by fire, of an odor of rest unto Jehovah. 7 If he offer a lamb for his offering, he shall bring it before Jehovah. 9, 10 And he shall cause to be offered of the sacrifice of the peace offerings, an offering made by fire unto J ehovah; the fat thereof, . . . And the two kidneys, . . . shall he take away. 11 And the priest shall burn them upon the altar: it is the bread S of an offering made by fire unto Jehovah. 12 And if his offering be a she goat, he shall bring it before Jehovah. 14, 15 And he shall offer thereof his offering, an offering made by fire unto Jehovah; the fat that covereth the inwards, . . . And the two kidneys, . . . shall he take away. 16 And the priest shall burn them upon the altar: it is the bread of an offering made by fire unto J ehovah for an odor of rest. For all the fat is Jehovah's. 17 Therefore it shall be a statute of eternity for your genera tions in all your dwellings; ye shall eat no fat nor any blood.
6351. The peace or Eucharistic sacrifices, being those made for salvation, etc., consisted of oxen, namely, of all their fat and the kidneys (vs. 1-5 incl.). This also is an offering made by fire, of an odor of rest unto Jehovah (vs. 5) ; and, furthermore, of the sacrifice, was to be offered an offering made by fire unto Jehovah
3 Schmidius has para (part), but his Errata corrects this to pania, as in verse 16. It is doubtless due to this misprint that Swedenborg does not 'refer to verse 11 when referring to verse 16.

III Ad. 543fl-5433

6352]

THE WORD EXPLAINED

(vs. 3). As to what is meant by an offering made by fire unto Jehovah, namely, in respect to what shall be burnt and what taken away, see above at Exodus [29 13 32 ; n. 4981, 4983, 5058]. The Eucharistic sacrifice of a lamb was made in almost the same way (vs. 7-11 incl.). If it be a she goat, it was made in nearly the same way (vs. 12-16 incl.). It is called the bread or food of an offering made by fire unto Jehovah, for an odor of rest [vs. 16]. An odor of rest is that which is grateful on account of rest; and that this is the kingdom of God Messiah to which all the sacrifices look and which they involve, see the things which they signify. 6352. All the fat shall be J ehovah's (vs. 16). As to what the fat is, see above [n. 4596, 4981], to wit, that it serves the blood for embodiment, and is stored up in the fat cells for use, lest there be a deficiency, and lest there be an overabundance. Thus it is the blood in ultimates; and, in the whole burnt offerings, it repre sents the same thing as the blood. Therefore, they were not to eat fat or blood (vs. 17), for in the blood is represented the life, etc., etc.
LEVITICUS

IV

1, 2 ~nd Jehovah spake unto Moses, saying, . . . If a soul shall sin by error . . . 3, 4 If the priest that is anointed do sin according to the guilt of the people; then let him offer for his sin, which he hath sinned, a bullock without blemish, . . . and he shall have the bull ock slain before Jehovah. 6 And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before Jehovah, toward the vail of the holy place. 7 And the priest shall put some of the blood upon the horns of the altar of sweet incense before Jehovah, which is in the tent of assembly; and shall pour all the blood of the bullock at the bottom of the altar of the whole burnt offering, which is at the door of the tent of assembly. 8-10 And he shall take off from it all the fat of the bullock of Sin; . . . And the two kidneys, . . . he shall take away, . . . And the priest shall burn them upon the altar of the whole burnt offering;
See n. 6354 note.

III Ad. 5434-5437

LEVITICUS IV: 1-85 11 And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung. I! And he shall bring the whole bullock forth without the camp unto a clean place, unto the outpouring of the ashes, and burn him on the wood with fire: upon the outpouring of the ashes shall he be burnt. 13-15 And if the whole congregation of Israel have gone astray, . . . When the sin, over which they have sinned, become known, then the assembly shall bring a bullock, the son of an ox, for a Sin, . . . and he shall slay the bullock before Jehovah. 16 And the anointed priest shall bring of the bullock's blood to the tent of assembly: 17 And the priest shall dip his finger in some of the blood, and sprinkle it seven times before Jehovah, even before the vail. !O And he shall do with the bullock as he did with the bullock of Sin, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. !!, !8 When a prince hath sinned, . . . by error and becomes guilty; . . . he shall bring his offering, a goat of the she goats, a male without blemish: !4 And he shall lay his hand upon the head of the goat, and slay it . . . it is a Sin. !5 And the 'priest shall take of the blood of the Sin with his finger, and put it upon the horns of the altar of the whole burnt offering, . . . !6 But all his fat he shall burn upon the altar, . . . And the priest shall make atonement for him as concerning his sin, and it shall be forgiven him. !7, !8 And if any soul sin by error . . . he shall bring his offering, a kid of the she goats, a female without blemish, . . . !9 And he shall lay his hand upon the head of the Sin, and shall have the Sin slain in the place of the whole burnt offering. 80 And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of whole burnt offering, . . . 81 And he shall take away all the fat thereof, . . . and the priest shall burn it upon the altar for an odor of rest unto J ehovah. So shall the priest make atonement for him and it shall be forgiven him. 9

6353-6354]

THE WORD EXPLAINED

39l And if for his offering for a Sin, he bring a lamb, he shall bring it a female without blemish. 33 And he shall lay his hand upon [the head of the sacrifice of] 5 the Sin, and shall have it slain for a Sin . . . 34 Then the priest shall take of the blood of the Sin with his finger, and put it upon the horns of the altar of the whole burnt offering; . . . 35 And he shall separate all the fat thereof, . . . and the priest shall burn them upon the altar, upon the offerings made by fire unto J ehovah: So shall the priest make atonement for his sin that he hath sinned, and it shall be forgiven him.

6353. [This chapter treats of] the sacrifice for sins by error, and, indeed, from verses 3 to 19l inclusive, if a priest should do the sinning; to wit, that he shall sprinkle the blood seven times toward the vail of the holy place, and shall put it upon the horns of the altar of incense (vs. 6 and 7). These acts, one and all, involve many arcana, to wit, seven times before Jehovah, toward the vail of the holy place (vs. 6)-in remembrance of the redemp tion by blood; and also upon the horns of the altar of incense, to the end namely, that he may be heard because of the redeemer, in cense signifying hearing. In other respects he does the same as in the whole burnt peace offerings (vs. 8-10), where the final clause or response, as it were, is that it shall be an odor of rest unto Jehovah. The other parts, which were unclean, were to be brought forth without the camp and burned with fire (vs. 11, 19l) ; that is, the iniquities were to be wiped out. From this now comes the conclusion as to how these particulars cohere together in their signification. Here, in place of uncleanness or unrighteousness, it is said all flesh and the whole head, inasmuch as these were brought forth without the camp; a sign that there is nothing whole, from the head even to the heel of the foot. The ashes were cast forth without the camp where they were burned, the ashes being the rejected part of the whole burnt offering. 6 6354. When the assembly has sinned by error, knowing not that it was a sin, and hiter it knows this, there shall be a like sacri
Omitted by Schmidius but supplied in his Errata. This paragraph is emphasized by "Obs.," written several times in the margin.

10

III Ad. 5438-5439

LEVITICUS IV: 1-35

[6355

fice, this being called a sacrifice of sin or a Sin 7 (vs. 13-~1). But the priest shall make atonement for it, and it will be forgiven; see verses ~O, ~6, 31, 35; chap. 5, verses 5, 10, 13, 16. Thus it will be the priest who has sinned, as it were, it being he who must make atonement. This is stated more clearly elsewhere, namely, that he bore the iniquities of sinners, and so there will be forgive ness [Lev. 1017 ]. What then is more manifest than that the sacri fices referred to the Messiah, Priest to the Most High, who became the sacrificial victim and righteousness, and the Redeemer of the human race! Thus by Him alone are sins forgiven. Here, how ever, only guilt, or faults committed by error, are mentioned, and this for a reason of which, God Messiah granting, we shall speak presently. When a prince was delinquent by error, he was to sacrifice a he goat in like manner (vs. ~~-~6 incI.) ; thus, not a bullock, as when a priest or the whole assembly sinned. Here it -is not said that the flesh, the head, and the unclean parts were carried with out the camp,s etc. When an individual man sinned, he was to sacrifice a kid of the she goats in the same way. Here nothing is said of the flesh, etc., that it should be carried outside the camp; and neither for the individual nor for the prince is it said that he sprinkled the blood toward the veil (conf. vs. ~7-31). There it is said for an odor of rest unto Jehovah (vs. 31). It was also allowed him to bring a Iamb to be sacrificed in the same way (vs. 3~-35 incl.). 6355. It should here be observed that the sacrifice for a priest and for the assembly was a bullock; for a prince, a he goat; and for the individual man, a she goat or lamb. But a bullock was higher in price than a he goat, and a he goat higher than a she goat or Iamb. Moreover, those who were poor, sacrificed turtle doves or pigeons. Thus, what was had in view was poverty, as in the following chapter 5, verse 7; also verse 11 [where it is said that] if he was not able to afford turtle doves, he might bring the tenth part of an ephah of fine flour.
, Schmidius explains that this word means a Bin offering, and writes it Pec catum (with a capital) to distinguish it from peccatum (a sin). 8 [Crossed off:] but still-

III Ad. 5440-5443

11

6356]

THE WORD EXPLAINED

LEVITICUS

1 And when a soul hath sinned, and heard the voice of a curse, being a witness, . . . and tells it not, he shall bear his iniquity. !il Or if a soul touch any unclean things, . . . and if it be hid den from him; he shall yet be unclean, and guilty. 5 And it shall be, when he shall be guilty in one of these things, be shall confess that wherein he hath sinned: 6 And he shall bring his Guilt 9 unto J ehovah, . . . a lamb or a kid of the she goats, for a Sin, whereby the priest shall make atonement for him from his sin. 7, 10 And if his hand reach not to a cattle, he shall bring . . . two turtledoves, . . . and the priest shall make atonement for him for his sin which he hath sinned, and it shall be forgiven him. 11 And if his hand reach not to two turtledoves, . . . he shall bring . . . the tenth part of an ephah of fine flour for a Sin; he shall not put oil upon it, neither shall he put frankincense thereon;

13 And so shall the priest make atonement for him upon his sin that he hath sinned in one of these, and it shall be forgiven him: . . . 15 If a soul . . . sin by error, in the holy things of Jehovah; then he shall bring for his Guilt unto J ehovah a ram without blem ish . . . 16 And that in which he hath sinned in the holy thing, he shall restore, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make atonement for him by the ram of guilt, and it shall be forgiven him. 17 And if a soul sin, . . . though he knew it not, yet shall he be guilty, and shall bear his iniquity. 18 And he shall bring a ram without blemish . and the priest shall make atonement for him upon his error . and it shall be forgiven him.
6356. This chapter now treats of other sins [committed by error] ; also of sins which are not committed by error. It should here be observed that a man was not aIIowed to sacrifice until he had been convicted, or himself had confessed his sin; for when
Schmidius explains this as meaning a sacrifice for guilt, and to distinguish it, prints it with a capital. Confer n. 6354 note.

III Ad. 5444-5445

LEVITICUS V: 1-I8-VI: 8-80

[6856

convicted, he acknowledges his sin and is ashamed of it; and when he confesses, he can then be healed; for without confession, whether tacit or open, there is no remission. This takes its principle from the fact that to man belongs nothing but evil, for he puts forth nothing but evil from the very root. This root is connate with him, and later it takes increase, the human mind and will being first formed from evil; hence the root and the increase, the root forming new roots. Unless the man confesses this, and thus be lieves that there is nothing good in him, sin can never be remitted, and so the man cannot be reformed. This, to wit, that in man, in his thought, etc., there is nothing but evil, etc., etc., has so often been shown me by spir its who were around me that I am able to speak of it from liv ing experience. Wherefore, if God Messiah should forsake man for a single moment, this radical evil would at once burst forth into act, etc., etc. 1
LEVITICUS

VI

8 And Jehovah spake unto Moses, saying, 9 Command Aaron and his sons, saying, This is the law of the whole burnt offering: It shall go up 2 on the hearth upon the altar all night even to the dawn, and the fire of the altar shall be burn ing in it. 10 And the priest shall put on his linen clothing, and linen breeches shall he put upon his flesh, and shall take up the ashes to which the fire hath burned the whole burnt offering on the altar, and shall put them beside the altar. 11 Then he shall put off his garments, and put on other gar ments, and bring the ashes forth without the camp unto a clean place. I~ And the fire upon the altar shall be burning and shall not be put out: for the priest shall kindle wood upon it every dawn, and lay the whole burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. 18 The fire shall ever be burning upon the altar; it shall not be put out.
1 This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v. Dominua and H aereditarium. See Table of Contents. See n. 6357 note.

III Ad. 5446

18

THE WORD EXPLAINED

14 And this is the law of the mincha: The sons of Aaron shall bring it before Jehovah, to the altar. 15 And he shaH take a handful of the fine flour of the mincha, and of the oil thereof, and all the frankincense which is upon the mincha, and shall burn it upon the altar, an odor of rest unto J ehovah, [even the memorial thereof]. S 16 And the remnant thereof shall Aaron and his sons eat: un leavened shall it be eaten in the place of holiness; in the court of the tent of assembly they shall eat it. 17 It shall not be baken leavened. I have given it for their portion of [my] 3 offerings made by fire; it is holy of holies, as is the Sin, and the Guilt. 18 Every male among the sons of Aaron shall eat of it; it shall be a statute of eternity in your generations concerning the offerings of Jehovah made by fire. Everything that toucheth them shall be holy. 19 And Jehovah spake unto Moses, saying, ~o This is the offering of Aaron and of his sons, which they shall bring unto Jehovah in the day when he is anointed: the tenth part of an ephah of fine flour for a mincha with continuance; half thereof in the early morning, and half thereof in the evening. n Upon a pan it shall be made with oil; rounded thou shalt bring it: with the bakings of the pieces of the mincha shalt thou offer it for an odor of rest unto J ehovah. ~~ And the priest among his sons that is anointed in his stead shall make it: it is a statute of eternity unto J ehovah; the whole shall be burnt. ~3 For every mincha of the priest shall be wholly burnt: it shall not be eaten. ~4 And Jehovah spake unto Moses, saying, ~5 Speak unto Aaron and to his sons, saying, This is the law of the Sin: In the place where the whole burnt offering is slain shall the Sin be slain before J ehovah: it is holy of holies. ~6 The priest that maketh the Sin shall eat it: in the place of holiness shall it be eaten, in the court of the tent of assembly. ~7 Whatsoever shall touch the flesh thereof shall be holy: and upon whatsoever garment is sprinkled of the blood thereof, upon
Omitted by Schmidius; see n. 6365 note and 6368 note.

14

LEVITICUS VI: 8-30

[6357-6358

whatsoever it is sprinkled, it shall be washed 4 in the holy place. ~8 But the earthen vessel wherein it is seethed shall be broken: and if it be seethed in a brasen vessel, it shall be scoured, and dipped in water. ~9 Every male among the priests shall eat thereof: for it is holy of holies. 30 But no Sin, the blood whereof is brought into the tent of assembly to make atonement in the holy place, shall be eaten: it shall be burnt in fire."

6357. [This is the law of the whole burnt offering: It shall go up 5 on the hearth upon the altar all night even to the dawn' (vs. 9)]. In respect to the whole burnt offerings, the general precept is here laid down, as to how they are to be instituted, namely: That the whole burnt offerings must rise up during the whole night even to dawn. In the most universal sense, this signi fies from the first day of reformation to the last, thus, during each day of reformation, from the first time to the last, and so during all time, lesser and greater. The whole burnt offering signifies the righteousness of the Messiah, the fire si.gnifying love. This shall be perpetually on the altar, that is, in the worship of God Messiah, as told in verses 1~ and 13 of the present chapter. 6358. The fire upon the altar (vs. 1~ and 13) is the holy fire in the worship of God Messiah, this being charity and love and, in the supreme sense, the Love of God Messiah which is never extin guished, being upon the altar perpetually. In the supreme sense,
See n. 6376 note. * Schmidius, following the Hebrew, has twenty-six verses in chapter 5, and ,twenty-three in chapter 6, while the A.V. has only nineteen in chapter 5, and enters verses 20 to 26 of the Hebrew as verses 1 to 7 of chapter 6, which thus has thirty verses. Swedenborg follows Schmidius' enumeration, but in the translation, we have altered this to conform with the A.V.

n~im tot'n
to go

~p'Tand'

(this is the whole burnt offering). The verb n~lI means both

to burn, glow.

From the latter meaning comes \'he word

n?v

a whole burnt offering, which is the translation in the A.V. has taken

But Schmidius

n lIn
iT

to be the third person singular feminine in the Hophal of n~lI

(to go up), and translates ascendere debet. This interpretation, however, is opposed by the pointing and the accent. On the other hand, the word which Schmidius very properly translates hearth is rendered burning in the A.V.

III Ad. 5H6a-5448

15

6359-636~]

THE WORD EXPLAINED

the altar then signifies the Messiah himself, because it signifies worship, etc., etc. 6 6359. [And the priest shall put on his linen clothing, and linen breeches shall he put upon his flesh, and shall take up the ashes to which the fire hath burned the whole burnt offering on the altar, and shall put them beside the altar], vs. 10. The linen clothing is the brightness and integrity with which he will stand at the altar; thus it is innocence wherein is nothing but uprightness, in the up rightness truth, in the truth goodness, and in the goodness love. 7 So likewise, by reason of their signification, he put on linen breeches, that those parts might be covered which are of shame, it being in this way that he must go up the steps. Thus, what is represented is chastity and purity; and therefore it is said upon his flesh. 6360. He put these garments on at the time when he was min istering and taking up the ashes; for the altar, that is, worship, must be perpetually recleansed, just as there is a perpetual re cleansing in all nature. The ashes are what has fallen from the whole burnt offering and the wood. Thus they also were a holy part, though in a lesser degree. Therefore they were carried . without the camp to a clean place, and on them were burned things which otherwise would be burnt upon the altar, namely, [the whole bullock] besides its fats and kidneys; see chapter 4, verses 1~ and ~O, and likewise other particulars in the same chapter. 6361. What are here set forth are the degrees of sanctification, for nothing that is holy is cast away, but it is put to use. Thus, the whole burnt offering, when turned to ashes, was the first de gree; the second degree was the placing of these ashes beside the altar; the third degree, the carrying away of them to a clean place outside the camp. This is clearly seen from things in the body, where this rule concerning the purification of the blood by the liver, etc., can be expounded and set forth, for here the like op eration is carried on. Application can then be made to the sancti fication and reformation of man, etc., etc. 8 6362. [Then he shall put off his garments, and put on other
This paragraph is emphasized by "Obs., Obs." written in the margin. , This first part of the paragraph is emphasized by "Obs.," written twice in the margin. The latter half of this paragraph is emphasized by "Obs.," written four times in the margin.

16

III Ad. 5449-5454

LEVITICUS VI: 10-15

[6363-6365

garments, and bring the ashes forth without the camp unto a clean place], vs. 11. The same thing was represented by the garments [as by the ashes], for they corresponded to each other. Just as in the body, the blood that is to be purified passes over into other vessels, so Aaron was then to have other garments, being garments less holy, etc. 6363. [And the fire upon the altar shall be burning and shall not be put out: for the priest shall kindle wood upon it every dawn], vs. 1~. '" That the fire must be a perpetual fire, as in the following verse, see above, n. 6358. It is now said every dawn, and previously (vs. 9), from evening through the night to the dawn. The later statement signifies what is perpetual, namely, when there is nothing but morning or the rising sun which will be in the kingdom of God Messiah; but the earlier statement signifies the successive in the church when it is being reformed. Thus every dawn is one perpetual dawn. In time, are spaces and de grees, but in the kingdom of God Messiah these perish. Thus what is signified is a perpetual priesthood, that is, the kingdom of God Messiah; for the whole burnt offerings were thus peace offer ings and Eucharistic. 6364. [The fire shall ever be burning upon the altar ;it shall not be put out], vs. 13. See just above, at verse 12. 6365. [And this is the law of the mincha: The sons of Aaron shall bring it before Jehovah, to the altar. And he shall take a handful of the fine flour of the mincha, and of the oil thereof, and all the frankincense which is upon the mincha, and shall burn it upon the altar, an odor of rest unto J ehovah (even the memorial thereof) 9], vs. 14, 15. As concerns the mincha which was upon the [altar of] the whole burnt offering, as above [chap. 2 2,9], this signifies love, while the whole burnt offering signifies justice; for love and justice is the all in God Messiah, like goodness and truth in the mind, goodness being predicated of love, and truth of justice. Wheat is all spiritual food and also all celestial/ being born from the celestial, that is, from love; for the will which is ruled by affection or love, forms the understanding. Hence love
* The notes on verses 1~15 are referred to by the Author in the margin of his Schmidius' Bible, ad loco o Omitted by Schmidius but supplied in his Errata. 1 [Crossed off:] Spiritual or intellectual food is composed of truth as is evident from celestial or gOD-

III Ad. 5455-5459

17

6366-6368]

THE WORD EXPLAINED

will then rule in the understanding, and will kindle itself accord ing as the will has formed the understanding. From the under standing are thus born new seeds of love and of affections which here are the fine flour. 2 6366. That the fine flour may now set and become bread, oil is used; and because it is the essence of a tree, it signifies in like manner that which forms the tree, being its essential juice. This essential again is love; and therefore oil, in the supreme. sense, is God Messiah. Hence, then, comes the bread in holy rites, when oil was always to be used, as above; confer chapter fl2, 4-7, 15, 16. By virtue of this oil, the fine flour sets and becomes the mincha or charity, etc., etc. 3 6367. The frankincense is the fragrance therefrom; for each form has its own fragrance, as it were, and deIightsomeness; and so, in spiritual things, its own happiness, and in celestial things, its own felicity. These correspond to fragrance in natural forms, the matter being circumstanced according to the form. Thus frankincense also signifies the form, while oil signifies the essence; for from fragrance comes delightsomeness; from harmony, beauty, happiness, felicity. Thus from rest, we learn the form and hence the state, and thus the order, etc., etc. When this frankincense is burned upon the altar, there comes from it an odor of rest unto Jehovah, that is, to God Messiah. 4 This means that when it is these things that are understood in the worship and, indeed, in internal worship, there results an odor of rest, that is, rest itself or the kingdom of God Messiah; and this is grateful, for the reason that the worship is pleasing to God Messiah. 5 6368. [And the remnant thereof shall Aaron and his sons eat: unleavened shall it be eaten in the place of holiness; in the court of the tent of assembly they shall eat it. It shall not be baken leav
This paragraph is emphasized by "Obs., Obs.," written many times in the margin, and also by "Obs. bene." This paragraph is emphasized by " Obs." written twice in the margin. The autograph has Dei Messiae (of God Messiah), indicatin~ that Swe denborg used the preceding J ehovae in the genitive-an odor of rest of J ehovah. But that he did not so understand the phrase is evident from n. 421, 425, 5029, and 5151-59; but confer n. 4999 and 5135. As to the Hebrew, there can be no doubt that the meaning is "unto Jehovah." It may be concluded, therefore, that Dei in the text is a slip for Deo. No. 6367 is emphasized by " Obs.," written many times in the margin.

18

III Ad. 5460-5464

LEVITICUS VI: 15-920

[6369-6371

ened. I have given it for their portion of (my) 6 offerings made by fire; it is holy of holies, as is the Sin, and the Guilt], vs. 16,17. Aaron and his sons were to eat the remnant because they then represented the heavenly priesthood. For this reason the remnant was given them; for what is said to be left over from the whole burnt offering and the mincha is given to those who are in the priestly kingdom, to which is applied the righteousness of God Messiah. Hence the feast to which the kingdom of God Messiah is likened. This also was the reason why the unleavened cakes were to be eaten in the place of holiness, that is, in the court of the tent of assembly; for the tent represented heaven where was then the choir of angels, by whom was the representation of the kingdom of God Messiah. Thus they were carried toward things more interior and so upward. For this reason the eating was in the court.? 6369. That it should not be baked leavened, means that it should be pure without what is profane. Therefore it is called holy of holies, namely, the sacrifice for sin and for guilt; see below, verses ~5, ~9; hence the atonement and the imputation of the righteousness of God Messiah, etc., etc. 6370. [Every male among the sons of Aaron shall eat of it; it shall be a statute of eternity in your generations concerning the offerings of J ehovah made by fire. Everything that toucheth them shall be holy], vs. 18. The male was to eat of it, because males represented the priesthood, but not virgins and women, for the male represents the church and thus God Messiah himself, etc., etc. Everything that toucheth them, that is, he who ate them, shall be holy, a representation, etc., etc. 6371. [This is the offering of Aaron and of his sons, which they shall bring unto J ehovah in the day when he is anointed: the tenth part of an ephah of fine flour for a mincha with continuance; half thereof in the early morning, and half thereof in the evening], vs. ~o. When Aaron is to be inaugurated, there must be a mincha, namely, love and charity, being that which the mincha signifies, for in these consists the priestly kingdom. Without love and charity there is no priesthood. Therefore this was primary. They were to eat it in the early morning and in the evening, be Omitted by Schmidius but supplied in his Errata. , No. 6368 is emphasized by " Obs.," written four times in the margin.

III Ad. 5465-5471

19

637~-6376]

THE WORD EXPLAINED

cause they were to eat it perennially and perpetually as above [no 6387]. Therefore it is called "a statute in your generations" or "a statute of eternity" (vs. [18], ~~). 6372. [Upon a pan it shall be made with oil; rounded thou shalt bring it: with the bakings of the pieces of the mincha shalt thou offer it for an odor of rest unto Jehovah], vs. ~L More over, as to what oil is, see above [no 6366], namely, that it like wise signifies love. That it should be brought in pieces means that successive which also signifies the perpetual, the successive in time being the perpetual in the kingdom of God Messiah. The pieces also signify the works of charity which are many. 6373. [And the priest among his sons that is anointed in his stead shall make it: it is a statute of eternity unto J ehovah; the whole shall be burnt], vs. ~~. His son, that is, the priest anointed in his stead shall make it-meaning he who is of the church and is in his stead, namely, the works of charity. 6374. [For every mincha of the priest shall be wholly burnt: it shall not be eaten], vs. ~3. The whole was to be burnt because charity carries with it that nothing belonging to an individual is his own but all is in common. So with the priest; when he was being inaugurated, the mincha was his, but it will come back to the community. And so with every holy thing; for charity is divine inasmuch as it comes from the love which is in God Messiah. Therefore the whole mincha was to be burned, etc., etc.8 6375. As to verses ~5 and ~6, see above [vs. 16, 17] ; they are the sequence of those verses. 6376. [Whatsoever shall touch the flesh thereof shall be holy: and upon whatsoever garment is sprinkled of the blood thereof, upon whatsoever it is sprinkled, it shall be washed 9 in the holy place], vs. ~7. The garment upon which was sprinkled of the blood, was to be washed in the holy place, because the blood, which signifies the merit of the Messiah, and thus his righteousness, is holy, while the garment, that is, nature understood by the garment, is unclean. The celestial cannot be conjoined with the natural save by means of the spiritual, and thus unless nature become clean by means of the spiritual which comes from the celestial; thus, ac
This paragraph is emphasized by "Obs.," written twice in the margin. So Schmidius, but the Hebrew is thou shalt wash.
~o

III Ad.

547~-5478

LEVITICUS VI:

~1-~8

[6377-6378

cording to order. That washing and water signify the spiritual and spiritual purity, see above 1 [no 4~79, 4946-47, 5~50]. So likewise he who touched the flesh, for no representation of holi ness was possible until the garment had been washed; otherwise that was added which was impure and profane, and this must be emended. 2 6377. [But the earthen vessel wherein it is seethed shaU be broken: and if it be seethed in a brasen vessel, it shall be scoured, and dipped in water (vs. ~8).] An earthen vessel is the ultimate of nature, the earthly, the corporeal. With this, the celestial through the spiritual is not in concord, for no conjunction is pos sible; but the corporeal is separated, as it were. That the spir itual may flourish, it is necessary that the corporeal be removed or extinguished; for the corporeal or earthly tends downward by gravity, as it were, while the spiritual tends upward. Therefore the holy is not in concord with the corporeal and terrestrial. This is the reason why the earthen vessel must be broken. s 6378. It is marvelous that things corporeal continually tend outward or downward, while things spiritual are elevated upward, the corporeal things being then separated from the spiritual, which latter tend to things celestial. The latter are elevated, and the former, that is, things corporeal, become as dim as though they were of no account. But when the cor poreal acts and, as was said, tends outward or downward, then the actuating spiritual ceases. This I could confirm by much experience, namely, as to how these things were circumstanced in myself, to wit: When I spoke with the celestial, the deeper the matters, and the more spiritual, as it were, the more was external sensation and especially keenness of the sight, dimmed and lost, although I did not observe this except by reflection. The reverse was also the case. But, God Messiah granting, the experience will be adduced elsewhere. Hence follows the induction that things corporeal must necessarily die, if spir itual things are to be elevated from natural things to celestial, and this both in every particular, as to the loves of the body,
1

[Crossed off:] In the holy place, that is, that it may be sanctified by No. 6376 is emphasized by "Obs.," written four times in the margin. This paragraph is emphasized by " Ohs.," written twice in the margin.

III Ad. 5479-5481

~1

6379-6381]

THE WORD EXPLAINED

and also in general; for without death, no one can rise into heaven. 4 6379. A brasen vessel, on the other hand, is the natural or the interior corporeal, as stated above [n. 4669, 476~]. This was to be scoured, that is to say, whatsoever inheres in man's natural from the filthiness or appetite of the body, is to be washed away. Other wise that filthiness which comes from the body draws the spiritual down, down, namely, toward the earth. Thus man cannot rise up until this is scoured or cleansed from nature, and the man is thus purified. This purification is represented by washing. Nature is the brasen vessel, and the corporeal is the earthen vessel, these being the things which, in the Word of God, are called vessels, as being containants. For spiritual things are infused in things nat ural, and so forth. 5 6380. [Every male among the priests shall eat thereof: for it is holy of holies], vs. ~9. That every male was to eat, see above en. 6370]. The reason why it was a male is because the male stands for the head, and so represents God Messiah, who is the All in all of His kingdom, whose wife and also bride is the church. Because of this representation, it is here said that the male alone should eat thereof. Many like sayings occur on account of the representation alone, as that a man shall be the husband of one wife [Matt. 195 , Mark 107 8 ], etc., etc. 6381. [But no Sin, the blood whereof is brought into the tent of assembly to make atonement in the holy place, shall be eaten: it shall be burnt in fire], vs. 30. Respecting this sacrifice, see above, at chapter 4.
LEVITICUS

VII

1 And this is the law of the Guilt: it is holy of holies. 3, 4 And he shall offer of it all the fat thereof; . . . And the two kidneys, and all the fat that is on them, . . . he shall take it away: 5 And the priest shall burn them upon the altar, an offering made by fire unto J ehovah: it is a Guilt.
This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v. Exter'1la, Interiora. See Table of Contents. In the autograph it is emphasized by "Obs.," written twice in the margin. No. 6379 is emphasized by "Obs.," written four times in the margin.

III Ad.

548~-5485

LEVITICUS VII: 1-38

[638~

6 Every male among the priests shall eat thereof: in the holy place shall it be eaten '; it is holy of holies. 7 As the Sin is, such also is the Guilt: there is one law for them: . . . 11 And this is the law of the sacrifice of peace offerings . . . 1~ If he offer it for a thanksgiving, he shall offer beside the sacrifice of thanksgiving, unleavened cakes mingled with oil and unleavened wafers anointed with oil and fine flour rounded . . . 16 And if the sacrifice of his offering be vowed, or voluntary, it shall be eaten the day in which he ofFereth his sacrifice: . . . ~o And the soul that eateth the flesh of the sacrifice of peace offerings which pertaineth unto Jehovah, having his uncleanness upon him, even that soul shall be cut off from his peoples. ~1 Moreover the soul that toucheth any unclean thing, as the uncleanness of man, or any unclean beast, or any unclean creep ing thing, and eateth of the flesh of the sacrifice of peace offerings, which pertaineth unto J ehovah, even that soul shall be cut off from his peoples. ~3 . . . Ye shall eat no manner of fat, whether of ox, or of sheep, or of goat. ~5 For whosoever eateth the fat of the beast, of which an offering shall be made by fire unto J ehovah, even the soul that eateth it shall be cut off from his peoples. ~6, ~7 Moreover, ye shall not eat any manner of blood, Every soul that eateth any manner of blood, even that soul shall be cut off from his peoples. 37-38 This then is the law for the whole burnt offering, for the mincha, and for the Sin, and for the Guilt, and for the infill ings, and for the sacrifice of peace offerings; which Jehovah com manded Moses in mount Sinai, . . . 6382. In its proper signification, guilt (vs. 1 seq.) is radical evil, and also evil that is committed by error, concerning the atone ment whereof see above [chap. 4]. Here, however, the sacrifices for guilt are described differently than in chapter 51 4-19 and 61=7. In chapter 4, verse 1 to the end, the sacrifices for sin are de scribed; in chapter 5 up to verse 14, the other sacrifices, such as the peace offerings, the free will offerings; and [in chapter 6,
* This sentence is emphasized by " Obs.," written in the margin.

III Ad. 5486-5489

6383-6384]

THE WORD EXPLAINED

vs. 8-13], those which were made every morning and evening, and which were called whole burnt offerings. 6 It should be observed that the sacrifices for guilt and for sin are called holy of holies unto Jehovah [vs. 1, 6; chap. 6, vs. ~5, ~9] ; while the other sacri fices are called merely offerings made by fire, and from them an odor of rest unto Jehovah [chap. ~2, 3 5 ,16]; for all worship con sisted in sacrifices and also in rites. So also, every memorial, as it is called, of the kingdom of God Messiah was represented by sacri fices, as was God Messiah himself. But the holy of holies was the sacrifice for sin and guilt,T for thence was represented the right eousness of the Messiah, and unless this is imputed, man could never rise again and come into the kingdom of God Messiah. From the righteousness of tne Messiah, it follows that man is able to be reformed, and to be formed after the image of the kingdom of God Messiah. Hence the feasts in the court, etc., etc. Thus there was a variety of sacrifices; in general, the peace sacrifices, to which class is referred the sacrifice of thanksgiving (vs. 1~), and the voluntary or votive sacrifice (vs. 16). 6383. That he who was unclean was not to eat [the flesh of the peace sacrifices] (vs. 9l0), whatsoever the thing by which he had been made unclean (as in vs. 9l1), and if he did eat, he would be cut off from his peoples; signifies that the holy and the profane must never be commingled, and so neither the kingdom of God Messiah with things which look to the kingdom of the devil, all of which are unclean, being here represented as the touching of any unclean person, a dead body, etc. This could never have brought pollution, for things spiritual or internal are not in the least pol luted thereby. Therefore, they were only external things, repre sentative of internal. This in itself is so clear that no sane per son can ever doubt it. Thus there can never be love of God Mes siah so long as man is defiled with the love of self and the world, etc., etc. 6384. The like to this exists in what was instituted by God Mes siah, to wit, that if he who is wicked and profane, that is, who is without faith, or who has faith in another than God Messiah, eats the bread and drinks the wine in the Eucharist, he will be punished
This sentence is emphasized by "Obs.," written in the margin. This and the preceding sentence are emphasized by " Obs.," written twice in the margin.

III Ad. 5490-5495

LEVITICUS VII: 1-3B-VIII: 1-30

[6385-6387

with death [Matt. ~623-24, Mark 1418,20,21]. This, then, is the same thing. 6385. The reason why they were not to eat any manner of fat and any manner of blood (vs. ~3-~7 incl.), was because 8 they were merely external men. For this reason, it was not allowed them to eat anything of the sacrifices which was the holy of holies; for the eating of things holy has regard to the internal man. 6386. By reason of the representation, the people could be washed clean by water, thus outwardly, but they could not repre sent things internal. This was don~ after the advent of God Mes siah. Then it was granted to eat bread in place of fat, and to drink wine in place of blood. 9 For then the internal law was laid down, and it was no longer things external that were regarded, but things internal, etc., etc. Therefore every soul which ate fat and blood would be cut off, because the righteousness of God Mes siah could not be imputed, and so his merit could not be applied, to an external or natural man, and still less to an idolater. This is to be done by an internal eating and application of the holy of holies, etc., etc. 6387. In verse 37 the sacrifices are enumerated, to wit, the whole burnt offering and the mincha, the sacrifice for sin, or the Sin, the sacrifice for guilt or the Guilt, the sacrifice for infillings respecting the infillings, see above [n. 5018, 50~8, 505~-53, 5470] -and the sacrifice of peace offerings. There were many other kinds of sacrifices (see elsewhere), as, for instance, the sacrifices in the several feasts, etc., etc. The whole burnt offering is distin guished from the sacrifices, in that the whole victim was burned upon the altar, and nothing whatever was taken away. It was then called a whole burnt offering, this being described in chap ter IS-fin, 6 8 seq ., 9 12- 14 All other sacrifices were called by their own name.
LEVITICUS

VIII

1 And Jehovah spake unto Moses, saying, ~. Take Aaron and his sons with him, and the garments, and the oil of anointing, . . .
Reading quia for qui (who). Nos. 6883--6385 and this first part of n. 6886 are each emphasized by "Ohs.," written twice in the margin.
8

III Ad. 5496-5500

6388]

THE WORD EXPLAINED

6 And Moses caused Aaron and his sons to draw near, and washed them with water. 7, 8 And he put upon him the tunic, . . . then he girded him with the girdle of the ephod, . . . And he put the breastplate upon it: and he put upon the breastplate the Urim and the Thum mlm. 9 And he put the mitre upon his head; and upon the mitre, over against his faces, he put the plate of gold, the crown of holi ness; . . . 10 And Moses took the oil of anointing, and anointed the habitacle and all that was therein, and sanctified them. 11 And he sprinkled thereof upon the altar seven times; and anointed the altar and all his vessels, both the laver and his ped estal, to sanctify them. 1~ And he poured of the oil of anointing upon Aaron's head, and anointed him, to sanctify him. 13, 15 And Moses brought . . . the bullock of the Sin; . . . And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and made atone ment for the altar, . . . and sanctified it, to make atonement upon it. 18, 19 And he brought the ram of the whole burnt offering: . And he killed it; and Moses sprinkled the blood upon the altar round about. ~~ And he brought the second ram, the ram of infillings: . . . ~3 And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. ~4 And he caused Aaron's sons to draw near, and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot: and Moses sprinkled the blood upon the altar round about. 30 And Moses took of the oil of anointing, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, and upon his sons, and upon his sons' garments with him. Thus he sanctified Aaron, and his garments, and his sons, and his sons' garments with him.
6388. As to what is contained from verses 1 to 9 inclusive, see above in Exodus [chap. ~9]. ~6 III Ad. 5501

LEVITICUS VIII: 1-11

[6389-6390

6389. [And Moses took the oil of anointing, and anointed the habitacle and all that was therein, and sanctified them], vs. 10. That the habitacle and the altar, and later Aaron, were anointed with oil, and so were sanctified-the cause of this is obtained from what has been said above concerning the oil [n. 4957-59, 5~53, 6366]. For oil signifies all that which is essential, oil being the essence of a tree and thus the tree's life. Moreover, it likewise signifies a flame; for oil is said in place of flame, flame being en kindled by oil. The essential of our life is love. This comes from God Mes siah alone who is Esse et Vivere/ that is, is J ehovah. Hence comes the love which is man's inmost life, and from this, the love or char ity, which is man's more interior life, or the life of his mind; and thence also the things which come from charity and are the fruits thereof, etc. For every human or intellectual mind is reformed or created anew by means of love which forms its will and thus its understanding. Love, therefore, is the very essence of man, for man is a man from understanding, and the understanding is from love. That which is holy is love, for to love God above all things, and the neighbor as oneself is a holy thing, inasmuch as holiness then comes from God Messiah. Indeed, it is the only thing that is holy, since man's life is then the life of the Holy One of Israel; 2 for man does nothing good from himself but all good comes from God Messiah. Wherefore, when man does good, it is not the man's good, etc., etc. 3 6390. [And he sprinkled thereof upon the altar seven times; and anointed the altar and all his vessels, both the laver and his pedestal, to sanctify them], vs. 11. They were sanctified also by blood, which comes to the same thing, blood being the essence and life of man. As to the altar and the tent being also sanctified in this way, and likewise the people, nay, and the priest, see above [no 5009-11, 510~J. Thus oil involves the same thing as blood, namely, justice; for to be justified and to be sanctified is one and the same thing. Blood, however, also made atonement, see verses 15, ~3, ~4 and 30.'"
Being and Living. [Crossed off:] which is imputed to the man. No. 6389 is emphasized hy "Ohs.," written many times in the margin. * No. 6390 is emphasized hy " Ohs.," written four times in the margin. The last sentenGe is a later addition.
1 1

III Ad.

550~-5508

6391-6393]

THE WORD EXPLAINED

6391. [And he poured of the oil of anointing upon Aaron's head, and anointed him, to sanctify him], vs. 1~. As said above En. 6390], in order that the altar might now put on holiness and become holiness of holinesses, it must needs be anointed with oil, as was the stone set up for a statute by Jacob [Gen. ~818], and likewise the habitacle [vs. 10]. In this way also it was signified that the worship was holy; for the oil, when sprinkled, sanctified the worship, but not the altar. The latter, being stone, could never be sanctified, nor could the habitacle; but the worship which took place therein; just as Aaron could not be sanctified, but the priesthood itself abstractly from the person; so likewise the kings who were anointed, it being only the royal dignity or the royalty that was sanctified, for God Messiah is the only King. Thus the anointing was done for the sake of God Messiah who solely and alone is holy as to his very Person. Majesty is with him and in him; but in all others, whether they be priests or kings, this dig nity is without them, thus separate from them. This dignity which is separate from them is holy, because God Messiah, the only Priest and only King, alone is holy, etc., etc. Thus, he alone is the Anointed or ChrisU 6392. As to the sprinkling of the altar being done seven times [vs. 11], this also was holy, the septenary number being holy, and this for reasons of which elsewhere.
LEVITICUS

IX

~~-~3 And Aaron . . . came down from offering the Sin, and the whole burnt offering, and the peace offerings . . . And the glory of Jehovah appeared unto all the people. ~4 And there came a fire out from before J ehovah, and con sumed upon the altar the whole burnt offering and the fat: . . .

6393. That fire descended or came out from J ehovah was a sign that things were done aright; for fire is the zeal, as it is called, which is in worship and which comes from God Messiah. 5
No. 6391 is emphasized by "Obs., Obs.," and "Obs., Obs. bene" written in the margin. [The following unnumbered paragraph is here crossed off by the Author:] Fire also ([ doubly crossed] signifies) represents anger, as in the next chapter, verse g. As to whether this is among things arcane-that the Messiah alone
~8

III Ad. 5509-5511

LEVITICUS IX:

~~-~4-X: 1-~0

LEVITICUS

1 And the sons of Aaron, Nadab and Abihu, took a man his censer; and they put fire therein, and put incense thereon, and so brought strange fire before Jehovah, of which he commanded them not. ~ And there went out fire from before Jehovah, and devoured them, and they died before J ehovah. 3 And Moses said unto Aaron, This is that which J ehovah spake, saying, I will be sanctified in them that are nigh me, and before the faces of all the people I will be revered. And Aaron held his peace. 4 And Moses called Mishael and El-Zaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Draw near, carry your brethren from before the holy place, outside, without the camp. 5 So they drew near, and carried them in their tunics outside, without the camp; as Moses had said. 6 And Moses said unto Aaron, and unto Eleazar and Ithamar, his sons, Shave 6 not your heads, neither part your garments, lest ye die, and lest he be angry with the whole assembly; but your brethren, the whole house of Israel, shall bewail the burning which J ehovah hath kindled. 7 Therefore ye shall not go forth outside the door of the tent of assembly, lest ye die: for the oil of anointing of Jehovah is upon you . . . 8 And Jehovah spake unto Aaron, saying, 9 Thou shalt not drink wine nor strong drink, thou, and thy sons with thee, when ye go into the tent of assembly, lest ye die: it shall be a statute of eternity throughout your generations: 10 And that ye may put difference between the holy and the profane, and between the unclean and the clean; 11 And that ye may teach the sons of Israel all the statutes which J ehovah hath spoken unto them by the hand of Moses. 1~ And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the mincha that remaineth of the offerings to Jehovah made by fire, and eat it unleavened beside the altar: for it is holy of holies.
bore the anger, that is, the justice of Jehovah the Father, which otherwise would have been exercised upon the human race-this can be told elsewhere, if so it pleases God Messiah. See n. 6398 note.

6394]

THE WORD EXPLAINED

13 Therefore ye shall eat it in the holy place, because it is thine appointed portion, and the appointed portion of thy sons, of the sacrifices to J ehovah made by fire: for so is it commanded me. 14 And the breast of the waving, and the shoulder of the heave offering shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for it is thine appointed portion and the appointed portion of thy sons, which are given out of the sacri fices of peace offerings of the sons of Israel. 15 The shoulder of the heave offering and the breast of the waving shall they bring with the offerings made by fire of the fats, to wave it for a waving before J ehovah; and it shall be thine, and thy sons' with thee, by a statute of eternity; as Jehovah hath commanded. 16 And seeking, Moses sought the goat of the Sin, and, be hold, it was burnt: therefore he was angry with Eleazar and Itha mar, the sons of Aaron which were left, saying, 17 Wherefore have ye not eaten the Sin in the place of holi ness? for it is holy of holies; and he hath given it you to bear the iniquity of the congregation, to make atonement for them before Jehovah. 18 Lo, the blood of it was not brought into the holy place within: eating, ye shall eat it in the holy place, as I commanded. 19 But Aaron said unto Moses, Lo, this d~y have they offered their sacrifice for sin, and their whole burnt offering before Je hovah; and things such as these have befallen me: Shall I then eat the Sin to day? will it be good in the eyes of Jehovah? 20 And when Moses heard that, it was good in his eyes.
6394. [And the sons of Aaron, Nadab and Abihu, took a man his censer; and they put fire therein, and put incense thereon, and so brought strange fire before Jehovah, of which he commanded them not. And there went out fire from before Jehovah, and de voured .them, and they died before Jehovah] , vs. 1, 2. The strange fire was some other love or some other ardor, which was permitted the sons of Aaron because at heart they were idolaters, as was their father. And since Aaron was to be the high priest, he was not punished, but his sons~according to the universal law ; for punishment passes over to the posterity, to the fourth gen 30 III Ad. 55Hl

LEVITICUS X: 1-6

[6395-6398

eration [Exod. ~05J, and thus to those who, from love, are the inmost and are one, as it were, with their parents. This then was now permitted the sons of Aaron. The fire which went out from God Messiah is never the fire of anger or of punishment so that they die, but is fire from the slayer who is then permitted to kill (see verse 6). Moreover, those also are killed by holy fire who are consumed with the love of the world and self, as will be told concerning them in the last judgment, God Messiah granting. Fire contains in itself two things, namely, heat and light. It is the light, that is, truth and thus justice, that kills, not the flame. Indeed, neither man nor spirit can enter into the latter, but is restrained therefrom; for then also he will perish; therefore he is held back. 6395. [And Moses said unto Aaron, This is that which Jehovah spake, saying, I will be sanctified in them that are nigh me], vs. 3. I wiU be sanctified in them that are nigh, that is, in those who are near by, because he who is in a strange fire, that is, in some other love, is not near by but is far removed; for man is remote from God Messiah in the degree that he is in a strange fire, that is, in an alien love; consequently, in the degree of his remote ness from faith, this being fire, in the proper or inmost sense, be cause within it is love and truth. 1 6396. [And Moses called Mishael and El-Zaphan, . . . and said unto them, Draw near, carry your brethren from before the holy place, outside, without the camp], vs. 4. To be carried with out the camp was to remove the profane from the holy, for it amounts to the same thing, whether it be said that the man is car ried without the camp or the evil. 6397. [So they drew near, and carried them in their tunics out side, without the camp], vs. 5. In their tunics. The garments clung to them because these signifiy thing~ terrestrial and corpo real. 6398. [And Moses said unto Aaron, . . . Shave 8 not your heads, neither part your garments, lest ye die, and lest he be angry with the whole assembly; but your brethren, the whole 'house of Israel, shaU bewail the burning which J ehovah hath kindled], vs.
This paragraph is emphasized by "Obs.," written twice in the margin. This is Schmidius' interpretation of the Hebrew lI.,D which means merely to uncover, lay bare.
T

III Ad. 5513-5518

31

6399-6400]

THE WORD EXPLAINED

6. The shaving or laying bare of heads, and the parting or rend ing of garments, were acts of lamentation. Thus the sons of Aaron, who were then priests, were forbidden to lament over them because they were impious and were consumed with an alien love. To lament over the dead and the impious was allowed, but with a different kind of lamentation; for they were to bewail the evil and thus the burning which is here spoken of. But because this burn ing was done from justice, it was not proper for the priests to lament. This would be a scandal, for brothers would have la mented over brothers because they were wholly conquered and were close relatives. Not so the people, to whom, therefore, it was granted to make lamentation, etc., etc. 6399. [Therefore ye shall not go forth outside the door of the tent of assembly, lest ye die: for the oil of anointing of Jehovah is upon you], vs. 7. The reason why Aaron's sons were not to lament, and also why they were not to go forth outside the door of the tent of assembly, is now told [namely], because the oil of anointing was upon them. Thus the priestly dignity whereby they represented the Messiah was separated from the person, as stated above [n. 6391]. This dignity cannot lament over evil in se. Lamentation involves grief; and grief over that which is lost, comes from love. Thus, holy love cannot lament over that which is contrary, just as good cannot grieve over evil, etc., etc. There fore, if, as was said, this dignity be abstracted from the person, it can be evident why it was not allowed them to lament; for before the choir of angels there would then have been a representation of lamentation over evil, and this could never have been concordant with that choir. To this place belong also the words which fol low in verse 10. 6400. [Thou shalt not drink wine nor strong drink, thou, and thy sons with thee, when ye go into the tent of assembly, lest ye die: . . .], vs. 9. That they were not to drink wine and strong drink, was indeed by reason of drunkenness-which was a cause of utter ruin-lest thus all the rites be perverted, and the representations disturbed. For wine disturbs the life of the body, and the life of the natural mind, that is, natural life, so that spiritual life is un able to act therein in suitable fashion, and to dispose it to the things which should be done. Moreover, the objects of all the
* This paragraph is emphasized by "Obs.," written twice in the margin.
3~

III Ad.

55l9-55~~

LEVITICUS X: 6-14

[6401-640!2

senses furnished representations, as for instance, the flame before the eye in the habitacle, and also the gold which shone in splendor, etc., etc., and,moreover, the aromatic odor of the incense, etc., and also the touch of all things,9 etc. These sensations, and thus the representations, would have been disturbed by wine; and so there would have been no external worship, save that the odor of wine and strong drink would present itself together with the thought that he loved this. Thus he could not have distinguished, nor was any distinction possible, between the holy and the profane. It was not then allowed them to drink wine and strong drink by reason of other arcane causes, as in the case of their not being allowed to eat fat and blood. Therefore, it was not allowed the Nazarites, who were perpetually holy. Wine and strong drink are likewise the essential things which they signify in the inmost sense. Such things could not be applied to those who were in an office of holiness, since they would then have profaned what was holy. Their worship was external, not internal. Had the wor ship been also internal, then, in the state wherein were Aaron and his sons, what was holy would have been wholly profaned. For this reason it was only external representations that were enjoined, and it was forbidden them, under punishment of death, to signify anything by things internal; for then death would have been in evitable, etc., etc. 6401. [And Moses spake unto Aaron, . . . Take the mincha that remaineth of the offerings to J ehovah made by fire, and eat it unleavened beside the altar: for it is holy of holies], vs. U. The mincha was to be eaten in the holy place, because it was holy of holies; for the mincha signified love or goodness, and thus the heavenly sacrificial victim, whence comes all that is spiritual. 6402. [Therefore ye shall eat it in the holy place, . . . And the breast of the waving, and the shoulder of the heave offering shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for it is thine appointed portion and the appointed portion of thy sons, which are given out of the sacrifices of peace offerings of the sons of Israel], vs. 13, 14. The breast and shoul der, on the other hand, was to be eaten in a clean place, and by the daughters also; thus, not in the holy place. Nor is it called holy of holies, for it was given them, or was a heave offering. It was a
[Crossed off:] furthermore, hearing

III Ad. 55!23--55!25

33

6403-6404]

THE WORD EXPLAINED

representation of food-not of celestial food, which comes from pure love, but of spiritual food which is also conjoined with nat ural. The celestial cannot be conjoined with the natural, save by means of the spiritual. But the spiritual can be conjoined with the natural without the celestial; 1 otherwise the natural man could never comprehend any natural truth. By means of things spir itual, he also comprehends things celestial, but without love or af fection. He is affected merely by the things which affect him nat urally, etc., etc. Therefore, the breast and shoulder were now given to them and their daughters to eat in a dean place, but not in the holy place. This, however, was the case in the peace sacri fices; not so in the sacrifices for sin, for the sacrifice for sin was then holy of holies [chap. 6 25 26 , 71 6 ].2 6403. Concerning the waving (vs. 15), see above [n. 50!25 seq.]. It signifies life, to wit, that in this way life is represented. 6404. [And seeking, Moses sought the goat of the Sin, and, behold, it was burnt: therefore he was angry with Eleazar and Ithamar, . . . saying, Wherefore have ye not eaten the Sin in the place of holiness? for . .. he hath given it you to bear the iniq uity of the congregation, to make atonement for them before Je hovah . . . But Aaron said unto Moses, Lo, this day have they offered their sacrifice for sin, and their whole burnt offering before Jehovah; and things such as these have befallen me: Shall I then eat the Sin to day? will it be good in the eyes of Jehovah? And when Moses heard that, it was good in his eyes], vs. 16-!20. From what is said in verse 17, it is clear that by the eating, Aaron ap plied sin to himself, for he thus bore iniquities and made atonement for the people. It is utterly clear that he who is represented is the Messiah, who took to himself the sins of the world and thus re deemed the world. It is spiritual eating that is meant. That he thus took away damnations-than this, nothing can be more mani fest, etc., etc. 8 That Aaron made a whole burnt offering of the sacrifice for sin, that is, burnt the whole goat-this waS done by error, as is
'the autograph has spiritual, hut this seems clearly to he a laP81l8 p6nnae. What is here said about the celestial, the spiritual, and the natural, is em phasized by .. Ohs.," written twice in the margin; as also is the last sentence of the paragraph. This first part Of n. 6404 is emphasized by "Obs.," written twice in the margin.
1

84

III Ad. 55!26-55!28

LEVITICUS X: 15-XI: 1-47

[6404

said in verse 19. But it was so permitted because of arcane rea sons, to wit, lest it become a sin, that is, lest he carry iniquities for the first time; but it represented that this could be done later; for the whole burnt offering was also for him and his sons, etc., etc. Wherefore it is said in verse ~O, that it was good in the eyes of Moses that he should then eat, etc., etc.
LEVITICUS

XI

1 And Jehovah spake unto Moses and unto Aaron, saying unto

them,
~ Speak unto the sons of Israel, saying, This is the animal which ye shall eat of every beast that is on the earth. 3 Whatsoever among the beasts hath hoof, and maketh its hoofs cloven, making the cud to come up, that shall ye eat. 9 This shall ye eat of all that are in the waters: everyone that hath fin and scale . . . 13-19 And these are they which ye shall have in abomination among the birds: . . . the eagle, . . . and the kite, . . . ev ery raven, . . . and the screech owl, . . . and the night owl, . and the spoonbill, . . . and the stork,- . . . and the bat ~9 This also shall be unclean unto you among the creeping things that creep upon the earth; the weasel . . . and the lizard

31 These are unclean to you . . . ; whosoever doth touch them, when they be dead, shall be unclean until the even. 3~ And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; . . . 33 And every earthen vessel, upon the midst whereof any of them shall fall, all that is in the midst thereof shall be unclean; but it shall ye break.
In verses 13 to 19, twenty birds are mentioned, only seven of which (marked with an asterisk) are mentioned by the Prophets, the eagle 14 times (in the other books HI times), the ,creech owl 5 times (in the other books 3), the 'poonbill and the ,tork twice (in the other books 3 and 4. times), and the kite, raven and night owl once (in the other books 9 and fJ and fJ respectively). Of the other birds, two are mentioned only once in the other books of the Bible, nine twice, two three times, and one four times. The translations of the He brew words are mostly pure guesswork and the translators greatly differ from each other, and sometimes With themselves.

111 Ad.

55~8

35

6405-6407]

THE WORD EXPLAINED

35 And every thing whereupon any part of their carcase fall eth shall be unclean; . . . 39 And if any beast which is food for you, die; he that touch eth the carcase thereof shall be unclean until the even. 41 And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten. 4~ Whatsoever goeth upon the beny, and whatsoever goeth upon all fours, even to that which hath many feet . . . them ye shall not eat; for they are an abomination. 46-47 This is the law of the beasts, . . . to make a difference between the unclean and the clean, and between the animal that may be eaten, and the animal that may not be eaten.
6405. This chapter treats of things unclean which they were neither to eat nor to touch. The words contain many arcana. In general, these are as follows: That all things which represented evil animals were unclean; for heavenly representations are effected by means of animals, as also by means of vegetables. Those ani mals are here mentioned which in heaven signify things depraved, and it is prohibited to touch them, solely because of the representa tions, as stated above [n. 6383]. All genii, cupidities, and minds 5 are represented by animals, and thus all affections which are good. To touch and eat the latter was allowed, for then good representa tions are presented. But it was not allowed either to touch or to eat the evil; thus they were not to be applied by means of the rep resentation. 6406. Thus every serpent was an abomination because, being turned into cunning, etc., it was cursed [Gen. 3 14 ] ; so also each species thereof [vs. ~9, 41, 4~] ; for there are species of the cupidi ties and pleasures of the body, and these are represented by such things as creep upon their belly and draw close to the loves of the body and the world. Evil birds, on the other hand, are what rep resent the loves of self, the cupidities whereof are distinguished into many species [vs. 13-19J. These species are frequently men tioned in the Prophets,6 and under their names it is always spir itual things and the like that are meant. 6407. Man is likened to beasts, nay, and to wild beasts, from a
Animus. See note to verses 13-19.

36

III Ad.

55~9-5533

LEVITICUS XI: 1-47

[6408-6409

similarity of interiors as to animus and nature. Thus their being permitted to eat animals which had a cloven hoof and, at the same time, were ruminants [vs. 3] signifies men who well distinguish between things natural 1 and who, at the same time, ruminate over them or weigh them distinctly. They ate fishes which had fin and scale [vs. 9] because such fishes depart from the figure of a serpent, which was abominable. Among birds, [they were not to eat] those which are rapacious [vs. 13-19], these being men who are of a savage nature. But since the same animals have also an other nature, they also represent goods; as, for instance, the eagle, in that it flies high; yet, because of its rapacity, it was forbidden. So in the case of the others. 6408. The reason why both a man and every single thing that touched it,S and also that touched the dead body of a clean beast [vs. 31-33, 35, 39], was thereby rendered unclean, because in this way spiritual death was represented, was because of the external representations; for at this time every representation came from things external, and not from things internal. In the New Testa ment, where representations come from internals, this cannot be unclean; for it enters as unclean but goes out as clean,9 like evil turned to good, etc., etc. 1 It was for the same reason that those who lived in externals alone, were not permitted to eat [the pass over] with the uncircumcised [Exod. 1~48], nor to eat things sacri ficed to idols [Exod. 34 Hi ], for, in the choir of angels, this at once caused an idea of what is impure, and then the choir must needs withdraw, and unclean spirits come in its place. Therefore, this statute was made. 6409. But in the several particulars lie arcana which have re gard to things spiritual and celestial, and to explain these here would be a lengthy matter. That there are [goodJ animals [and bad], and birds of light, and birds of shade, is well known; 2 and that they are such, this I
T [Crossed off:] and spiritual That is, touched the dead body of an unclean animal. Confer Matthew 1511. 1 This first part of n. 6408 is emphasized by "Obs.," written twice in the margin. After it comes the following unnumbered paragraph which is crossed off by the Author: "Moreover, everything which produced imaginations that were unclean, such as the idea of a serpent, and any other unclean idea-" [Crossed off:] that by the latter are represented cupidities and evil de sires. [Subsequently, Swedenborg changed this to read "that by the former are represented good desires."]

III Ad. 5534-5541

37

6410-6411]

THE WORD EXPLAINED

have learned from many circumstances. But they are fully treated of in the Prophets, where such [animals and birds] are frequently mentioned, especially in the visions, which are celes tial and spiritual representations terminated in this way.8
LEVITICUS

XII

1 And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, saying, If a woman have con ceived, and born a male, she shall be unclean seven days; accord ing to the days of the separation for her infirmity shall she be un clean. 8 And in the eighth day the flesh of his foreskin shall be cir cumcised. 4 And for thirty days and three days shall she abide in the bloods of her cleansing; she shall not touch any holy thing, nor come unto the sanctuary, until the days of her cleansing be fulfilled. 5 But if she bear a female, she shall be unclean two weeks, ac cording to her separation: and for sixty days and six days shall she abide upon the bloods of her cleansing. 6 And when the days of her cleansing are fulfilled, for a son, or for a daughter, she shall bring a Iamb, the son of his year for a whole burnt offering, and the son of a pigeon, or a turtledove, for a Sin, unto the door of the tent of assembly, unto the priest.
~

6410. This chapter treats of birth, and of the purification of the mother. After the birth of a son, she was unclean seven days, and was [to abide] in bloods thirty-three days; but these times were doubled if she bore a daughter [vs. ~, 4, 5]. This involves that the birth takes place in iniquity, and this by reason of heredi tary evil which causes the loves, and thus the order and state of life, to be entirely inverted. Wherefore, it was said to the woman, that she should bear offspring in sorrow [Gen. 8 16 ], which words should be examined, and also what is said at that passage, concern ing the woman's giving birth [n. 70, 71]. Hence it can be evi dent why a time of uncleanness was to be observed. 6411. The reason why it was double fOJ; a daughter [vs. 5], is because a daughter is doubly infested with cupidities, being born
This indented passage is not cited by the Author in the Index to his Memo rabilia.

88

III Ad.

554~-5548

LEVITICUS XII: 1-6-XIII: 1-59

[64U-6414

into affection more than a son, who is born more into the intellectual gift. Hence comes marriage and the marriage precept that the intellect or man shall have dominion over the wife [Gen. 3 16 ], that is to say, over affections, and shall rule them. In a state of integrity, the precept was different, namely, that a man shall cleave to his wife [Gen. ~24], that is, the understanding to the affection or to holy love; hence the marriage. But see these points more fully spoken of in [the treatment concerning] those precepts

[no

~8~--88].

6412. The time is seven, and also forty, for seven plus thirtythree makes forty. Concerning this time, see above, namely, that after seven days [and then thirty-three more], thus after forty days, she shall be clean [vs. fl, 4]. This represents the time of the whole reformation. This, however, is the case when the woman shall be sanctified by a son. 6413. That she was cleansed by a whole burnt offering and by a sacrifice for sin, being a turtledove [vs. 6], signifies that these sacrifices were the cleanest of all. Thus she is sanctified because of the birth, as said above [n. 641~], etc., etc. 6414. Thus the woman represents the church. Nay, she is also living, a woman without offspring being, as it were, a dead woman [Gen. 301 ] ; for faith without fruit, and fruit without the work of charity is dead; thus the church is dead-which amounts to the same thing. This, therefore, is merely representative.

LEVITICUS XIII
1 And Jehovah spake unto Moses and unto Aaron, saying, fl In respect to man: when there shall be in the skin of his flesh a swelling, or a scab, or a pimple which hath turned in the skin of his flesh to the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: 3 And the priest shall look on the plague in the skin of the flesh: if the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and when the priest hath looked. on him, he shall pronounce him unclean. 4 If the pimple be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; the priest shall shut up the plague seven days: III Ad. 5544-5547 39

THE WORD EXPLAINED

5 And [the priest] 4 shall look on it the seventh day: and, be hold, if in his eyes, the plague be at a stay, and the plague spread not in the skin; the priest shall shut him up seven days more: 6 And the priest shall look on him again the seventh day: and, behold, if the plague be shrunken,5 and the plague spread not in the skin, the priest shall pronounce him clean: it is a scab [in the skin] : 6 and he shall wash his clothes, and be clean. 7 But if, spreading, the scab spread abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again: 8 And if the priest see that, behold, the scab spreadeth in the skin, the priest shall pronounce him unclean: it is a leprosy. 9 If the plague of leprosy be in a man, he shall be brought unto the priest; 10 And the priest shall see him: and, behold, if the swelling be white in the skin; and it have turned the hair white; and yet there be life, the quickness of live flesh in the swelling; 11 It is an old leprosy in the skin of his flesh; and the priest shall pronounce him unclean; he shall not shut him up: for he is unclean. 1~ And if, growing, the leprosy grow in the skin, and the leprosy cover all the skin of the plague from his head even to his feet, before every sight of the priest's eyes; 13 And the priest shall see that, behold, the leprosy hath cov ered all [the' skin of] 1 his flesh; then he shall pronounce the plague clean: it is all turned white: he is clean. 14 And in the day that live flesh appeareth in him, he shall be unclean. 15 And when the priest shall see the live flesh, he shall pro nounce it unclean: for the live flesh is unclean: it is a leprosy. 16 Or if the live flesh turn again, and be changed unto white, he shall come unto the priest; 17 And the priest shall see that, behold, the plague is turned into white; then the priest shall pronounce the plague clean: he shall be clean.
Omitted by Schmidius, but supplied in his Errata. See n. 6495 note. Added by Schmidius.
, Added by Schmidius.

40

LEVITICUS XIII:

1~59

18 As to the flesh also, if there be therein, in the skin thereof, a boil, but healed; 19 And in the place of the boil, a white swelling, or a pimple, white and reddish; he shall shew himself to the priest. ~o And the priest shall look at it; if, then, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: for it is a plague of leprosy that groweth in the boil. ~1 But if the priest seeth it, that, behold, there is no white hair therein, and if it is not lower than the skin, but is shrunken; the priest shall shut him up seven days: ~~ And if, spreading, it spread abroad in the skin, the priest shall pronounce him unclean: it is a plague. ~3 But if the pimple stay underneath, [and] 8 spread not, it is the burning of a boil; and the priest shall pronounce him clean. ~4 Or as to the flesh: if in the skin thereof, there be the burn ing of fire, and the live thing of the burning become a pimple, white and reddish, or white. ~5 Then the priest shall look upon it. And, [behold],9 if the hair in the pimple be turned white, and it be in sight deeper than the skin; it is a leprosy that hath grown in the burning: where fore the priest shall pronounce him unclean: for it is the plague of leprosy. ~6 But if the priest hath seen it, that, behold, there is no white hair in the pimple, neither is it lower than the skin, but is shrunken; the priest shall shut him up seven days: ~7 And the priest shall look upon him the seventh day: and if, spreading, it be spread abroad in the skin, the priest shall pro nounce him unclean: it is the plague of leprosy. ~8 But if the pimple stay underneath, and spread not abroad in the skin, but is shrunken; it is a swelling of the burning; and the priest shall pronounce him cleah: for it is the scar of the burning. ~9 If in a man or woman there be a plague in the head or the beard; 30 And the priest shall see the plague, that, behold, it is in sight deeper than the skin, and in it a hair yellow and thin; the
8

Added by Schmidius. Omitted by Schmidius.

41

THE WORD EXPLAINED

priest shall pronounce him unclean: it is an itching scab, a leprosy of the head or beard. 31 And if the priest see the plague of the itching scab, that, behold, it is not in sight deeper than the skin, and that there is no black hair in it; the priest shall shut up the plague of the itch ing scab seven days: 3~ And if the priest see the plague on the seventh day, that, behold, the itching scab spread not, and there is in it no yellow hair, and the itching scab is not in sight deeper than the skin; 33 He shall be shaven, but he shall not shave the itching scab; then the priest shall shut up the plague a second seven days: 34 And the priest shall look on the itching scab on the seventh day: and, [beholdV if the itching scab be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pro nounce him clean: and he shall wash his clothes, and be clean. 35 But if spreading, the itching scab spread abroad in the skin after his cleansing; 36 And the priest shall see that [beholdJ,2 the itching scab hath spread abroad in the skin; the priest shall not trouble about the yellow hair; 8 he is unclean. 37 But if in his eyes the itching scab be at a stay, and black hair be grown up therein; the itching scab is healed, he is clean: and the priest shall pronounce him clean. 38 If a man or a woman have in the skin of their flesh pimples, even white pimples; 39 And the priest shall see that, behold, the pimples in the skin of their flesh are shrunken white; it is a white leprosy growing in the skin; he is clean. 40 And if the head of a man be hairless, he is a bald head; he is clean. 41 And if his head be hairless from the corner of his faces, he is forehead bald; he is clean. 4~ And if there be in the bald head, or bald forehead, a white reddish plague; it is a leprosy growing in his bald head, or in his bald forehead. 43 Therefore the priest shall look upon him: and, behold, if there be a swelling of the white reddish plague in his bald head,
1 Omitted by Schmidius. Omitted by Schmidius. See n. 6433 note.

LEVITICUS XIII: 1-59

or in his bald forehead, as the appearance of leprosy in the skin of the flesh; 44 He is a leprous man; [therefore],' he is unclean: [and] pronouncing, the priest shall pronounce him unclean; his plague is in his head. 45 And the leper in whom the plague is, his clothes shall be rent, and his head uncovered, and he shall have a vail upon his beard, and shall cry, Unclean, unclean. 46 All the days wherein the plague shall be in him he shall be unclean; he is unclean: he shall abide alone; without the camp shall his abode be. 47 And as for the garment: If there be the plague of leprosy therein, in a garment of wool, or in a garment of linen; 48 -Whether it be in the warp, or in the woof; of linen, or of wool; in a skin, or in any work of skin; 49 And if the plague be of green or reddish, in a garment, or in a skin, either in the warp, or in the woof, or in any vessel of skin; it is a plague of leprosy; therefore it shall be shewed unto the priest: 50 And when the priest hath seen the plague, he shall shut up the plague seven days. 51 Then he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, as to all that is made as a work of skin; the plague is a fretting leprosy; it is unclean. 5~ He shall therefore burn the garment, whether warp or woof, of wool or of linen, or every vessel of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire. 53 And if the priest see that, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any vessel of skin; 54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up a second seven days: 55 And when the priest seeth, after that the plague is washed, that, behold, the plague hath not changed its appearance, and the plague is not spread; it is unclean; thou shalt burn it with fire; it is a rotting in the bald head thereof or in the bald forehead thereof. 56 And if the priest see that, behold, the plague is shrunken
'Added by Schmidius.

43

6415-6416]

THE WORD EXPLAINED

after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof: 57 And if it appear still in the garment, either in the warp, or in the woof, or in any vessel of skin; it is growing: [therefore] 6 thou shalt burn that thing, even that wherein the plague is [with fire ].6 58 But the garment, or the warp, or woof, or every vessel of skin which thou hast washed, and the plague hath departed from them, shall be washed the second time, and shall be pure. 59 This is the law of the plague of the leprosy of a garment, whether woollen or linen; or of the warp, or woof, or of any ves sel of skin, to pronounce it clean, or [to pronounce it] 7 unclean. 6415. The subject here treated of is leprosy, an itching scab and white leprosy; also the inspection thereof by the priest, and his declaration as to whether the man was unclean. Leprosy was a punishment, as in the case of Miriam who became leprous [Num. U 10 ] ; of the king who burned incense in the holy place and be came leprous in the forehead Efl Chron. fl6 19 ] ; and of Moses' hand which also became leprous [Exod. 4 6 ]. Thus, with this people it was more common to be affected with leprosy than has ever been known elsewhere. As to what leprosy signifies, this can be evi dent from the examples now cited, to wit, that in the spiritual sense it is that which abounds in iniquities; for to be leprous from head to heel, means that the whole man abounds in iniquity, and this in every part. 6416. This people was scourged above every other people, sometimes with pestilence, sometimes with devastations, sometimes with other punishments, and so also with a peculiar disease, because it was in iniquity above other peoples. It was continually witness ing miracles and the hand of God Messiah; also the representative worship of him, and benefits above all nations; for the tabernacle and thus a choir of angels of God Messiah was in the midst of their uncleanness [Lev. 16 16 ]. It was spiritual uncleanness that was punished by leprosy, and it was also this that leprosy signified. N or could it be otherwise, since it was a choir Of the angels of God
Added by Schmidius. Omitted by Schmidius. f Omitted by Schmidius.

44

III Ad. 5548-5554

LEVITICUS XIII: 1-59

[6417-6418

Messiah that was thus present in their midst, and this choir could not bear their uncleanness (Exod. 23 21 ). Wherefore also Moses enumerates the punishments into which they would fall if they broke the covenant [Deut. 28 15 se q .] (See the passages in Moses and the Prophets, where leprosy is treated of.) 8 6417. It was on account of their uncleanness-because they profaned holiness-that leprosy came; for since the Holy One cannot bear such transgression and uncleanness, he inflicted lep rosy, inasmuch as the holy and the profane can never be in con cord. It was for this reason that the king who wished to perform things holy was punished with leprosy, and this lasted even to "his death [2 Chron. 26 19- 21 ]. Therefore, on the priesthood alone was it enjoined to inspect the leper and to pronounce him unclean or clean. 6418. Representation, or the representative church, carries this with it; for it was permitted the angels to punish with leprosy a man who was wholly profane, or who wished to confound holy things with profane, and so to cast him without the camp. As to how angels are able to inflict disease and pain of every kind in any part of man, this I could tell. For I have had experience from so many testamentary proofs that no one can raise a doubt concerning the matter; but since these things savor of miracles, I wish to pass them by.s Leprosy, therefore, was inflicted when a man wished to make show of holiness or righteousness, and yet was altogether profane. These men are such that they are to be cast outside the church and outside the community, for were they within it, they would pollute the society. The present words, therefore, have regard to things to be observed in the church of God Messiah; for leprosy represents that unrighteousness which consists in man's attribut ing righteousness to himself from the works of the law. Thus, perchance, he takes it away from God Messiah, when yet man is unrighteous or unclean, that is, profane, from head to heel. Of the present leprosy, no other was to judge at that time save the priest [vs. 2] ; but of spiritual leprosy, no other save God Messiah and his church. 1
In the 'Bible, leper or leprosy is mentioned only in Exodus-Deuteronomy, 9 Samuel, 9 Kings, 9 Chronicles, and Matthew, Mark and Luke. This indented passage is cited by the Author in the Index to his Memora bilia, s.v. Dolor, Morbus. See Table of Contents. 1 This paragraph is emphasized by " Obs.," writtell four times in the margin.

III Ad. 5555-5560

45

6419-64~1]

THE WORD EXPLAINED

6419. [If the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of lep rosy: and when the priest hath looked on him, he shall pronounce him unclean], vs. 3. In this verse it is described as follows: If the . hair is turned white, that is, the works of the law, these being here the hairs because hairs are the outmost things in man. These are represented as meritorious; for white in the hairs is the righteous ness which the man wishes to apply to himself by the works of the law. The whiteness is the resulting sanctification, and if this is so deep in the plague that it reaches toward things more interior, and gives itself this persuasion, then it is the plague of leprosy. Thus, the man is unclean. 6420. [If the pimple . . . be not deeper than the skin, and the hair thereof be not turned white; the priest shall shut up the plague seven days: . . And, behold, if . . . the plague be at a stay, . . . the priest shall shut hiffrl, up seven days more: And shall look on him again the seventh day: and, behold, if . . the plague spread not in the skin, the priest shall pronounce him clean: it is a scab: and he shall wash his clothes, and be clean], vs. 4, 5, 6. It is different, however, when the man does not think that the works of the law justify, that is, does not wish to enter heaven by his own righteousness, but merely wishes to be a moral man here, and to enjoy the benefits of society for the sake of friendship and for other reasons, from which he acts as a moral man. Then it is not seen deep in the skin; that is to say, it does not enter deeply, to wit, does not come to things celestial; neither is the hair then white. For this reason, he is not unclean except outwardly. Therefore, after the priest has examined him, he must wash his clothes. These are the things which the words of the text in verses 4, 5, and 6 sig nify. It is merely a scab. 2 6421. [But if, spreading, the scab spread abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again: And if the priest see that, behold, the scab spreadeth in the skin, the priest shall pronounce him unclean: it is a leprosy], vs. 7,8. But if it penetrates further, that is, if it spread abroad-meaning, that he has made this meritorious, that is to say, [believes] that because of it he merits happiness in the
Nos. 6419 and margin.
64~O

are each emphasized by "Obs.," written twice in the

46

III Ad. 5561-5563

LEVITICUS XIII: 3-17

[64~~-64~4

civil life--then it is not, indeed, leprosy, because he does not sin spiritually; but yet it is uncleanness. This is what the words in verses 7 and 8 signify. 6422. [If the plague of leprosy be im a man, . . . and, behold, if the swelling be white im the skin; and it have turned the hair white; and yet there be life, the quickness of live flesh in the swell ing; it is an old leprosy in the skin of his flesh; and the priest shall pronounce him unclean], vs. 9, 10, 11. As to the white swell ing and white hair, see above [no 6419]. Leprosy comes from the flesh, that is to say, from blood which is of such a nature. Flesh is quick, in that it is able to sensate, this being the property of live flesh. Not so with dead flesh. This enjoys no sensation, that is, does not understand such things. It is then an old leprosy, or leprosy enrooted by actuality; for thus the man persuades himself that the case is such, when yet he knows th~t it is the contrary. He is then wholly unclean. Moreover, spiritual things are then affected, that is to say, the understanding which is called the spir itual. 6423. [And if, . . . the leprosy cover all the skim of the plague from his head even to his feet, . . . and the priest shall see that, behold, the leprosy hath covered all his flesh; then he shall pronounce the plague clean: . . . And in the day that live flesh appeareth in him, he shall be unclean . . . for the live flesh is un clean: it is a leprosy. Or if the live flesh turn agaim, and be changed unto white, . . . then the priest shall pronounce the plague clean), vs. 1~-17. When the whole man is leprous, that is, when he is such that his flesh has lio sensation, and, conse quently, that he does not at all know or understand anything whatever of his therefore being profane, then he is clean. Ig norance carries this with it. No one is judged unclean because he is ignorant but because he understands. Wherefore, in verSe 14, it is added that when the flesh is living, that is to say, when . he has sensation or understanding, he is then unclean. Thus, the priest made examination on the basis of sensation. Without the things signified by these words, nO one can ever know why a man wholly leprous should be pronounced clean, as in verses 1~ [and 13]. It is clear, therefore, that it is these spiritual things that are here signified. 6424. [As to the flesh also, if there be therein, im the skin III Ad. 5564-5569 47

64~5-64~7]

THE WORD EXPLAINED

thereof, a boil, but healed; and in the place of the boil, a white swelling, or a pimple, white and reddish; . . . if, then, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: for it is a plague of leprosy that groweth in the boil], vs. 18-~0. A boil that is healed is a doubt concerning some holy thing, that has been healed, and yet there remains that which causes leprosy. Such is the case in the healing of minds, even spiritual minds, in that a certain leprosy re mains, which spreads from the place of the boil. This can be evi dent to everyone from the bitings of conscience. Something is then wont to remain, which proclaims itself from the doubt, etc., etc. From similar criteria, the priest will then know whether it is leprosy, learning this from its low appearance, that is, from its be ing depressed or somewhat deep, and from the white reddish pim ple. For, after the doubt has been healed, it is not so deep in ap pearance, nor is the pimple so white, and this because the man is healed as to some former scruple. 3 Therefore in verse ~O, it is said that it groweth in the boil. 6425. [But if . . . it is not lower than the skin, but is shrunken; 4 the priest shall shut him up seven days: And if, spreading, it spread abroad in the skin, the priest shall pronounce him unclean], vs. ~l, ~~. This statement-the statement namely, if it is shrunken, that is, diminished-now follows from what has preceded. Moreover, this effect follows in the healing, for as the man is, such he becomes. For when doubts are healed, but not healed from the root, leprosy is wont to be generated in the wound. Not so when the man is radically evil. 6426. [But if the pimple stay underneath, (and) 5 spread not, it is the burning of a boil; and the priest shall pronounce him clean], vs. ~3. But if the pimple stay underneath, that is, has sub mitted itself, and spread not, it is called the burning of a boil, meaning, that the boil or doubt carries this with it, namely, that it cannot be otherwise, and so is not from a depraved root. 6427. [Or as to the flesh: if in the skin thereof, there be the burning of fire, and the live thing of the burning become a pimple,
No. 6424 is emphasized by "Obs.," written four times in the margin.

nn::l shrunken is an interpretation rather than a translation. The word

T

means dim, pale, faint. Added by Schmidius.

48

III Ad. 5570-5574

LEVITICUS XIII: 18-9l8

[649l8-6430

white and reddish, or white . .. And if the hair in the pimple be turned white, and it be in sight deeper than the skin; it is a leprosy that hath grown in the burning: wherefore the priest shall pronounce him unclean], vs. 9l4, 9l5. The burning of fire is when man is affected by an evil love. The ulcer then burns and he makes it worse. If then he is not healed, the burning is from that love. The live thing of the burning means that he perceives or understands this. Thus it becomes a pimple, white and reddish; for from this love he persuades himself that the case is such. Or it becomes a white pimple. This from reason; for whiteness here signifies reason which should perceive truths, and now perceives falses in place of truths. And so, if the hair be white, and its appearance deep, then the leprosy has grown from that love; for the love enters into the will and drives the reason to its side. This, then, it is that is meant by the words: the leprosy hath grown in 6 the burning. Thus the man is unclean. 64~8. [But if . . . there is no white hair in the pimple, neither is it lower than the skin, but is shrunken; the priest shall shut him up seven days. And the priest shall look upon him the seventh day: and if, spreading, it be spread abroad in the skin, the priest shall pronounce him unclean], vs. 9l6, 9l7. These things now follow from the love; for the love of self and the world rules the will and this the reason; and after the healing, this will and reason are wont to shrink or diminish. Yet, after a stay of time, it spreads abroad, this being the wont with these evil loves, as can be confirmed by experience. For loves are continually urgent, and at last they get the upper haqd; hence the man is unclean, as said in verse 9l7. 6429. [But if the pimple stay underneath, and spread not abroad in the skin, but is shrunken; it is a swelling of the burning; and the priest shall pronounce him clean: for it is the scar of the burning], vs. 9l8. If, however, it has come somewhat toward the inner parts, that is, if the pimple stay underneath, that is, has produced some doubt, and therefore has not spread abroad but rather has shrunken, then it is merely from that love, that is, from a swelling of the burning. This is called the scar of the burning, and the man is clean. 6430. [If in a man or woman there be a plague in the head or
The autograph has from.

III Ad. 5575-5589l

49

6431]

THE WORD EXPLAINED

the beard; and the priest shall see the plague, that, behold, it is in sight deeper than the skin, and in it a hair yellow and thin; the priest shall pronounce him unclean: it is an itching scab, a leprosy of the head or beard], vs. ~9, 30. The subject here treated of is an itching scab, which is a species of leprosy and therefore is here called leprosy of the head or beard. By the head is here meant that which is in place of the head, to wit, the spiritual. The beard is said in place of the hair, this being the lower, that is, the natural. It is also that which is called will or affection, which is the lower, and the intellectual, which is in place of the head. Therefore, it is here said man and woman. What is here spoken of is not a swelling or a boil or a pimple, but a plague in the skin, which is something lighter; for a swelling is more than a boil, and a boil more than a pimple (blemma); 7 but this itching scab is in the skin, without a swelling, etc. In sight deeper, meaning, as above [n. 6419, 64n], that it penetrates toward the inner parts. Hair yellow and thin is a lesser thing than white hair. An itching scab comes from hot blood; thus, a spiritual itching scab from de praved cupidity; and therefore, that which draws from red will come to be yellow. This also is unclean because the cupidity is unclean. 6431. [And if the priest see the plague of the itching scab, . . . that there is no black hair in it; the priest shall shut up the plague of the itching scab seven days: And if the priest see the plague on the seventh day, that, behold, the itching scab spread not, and there is in it no yellow hair . . . He shall be shaven, but he shall not shave the itching scab; then the priest shall shut up the plague 8 a second seven days], vs. 31-33. Black hair is op posed to white, and is a sign that he is clean, for black means that he does not justify himself or make himself holy from the works of the law. The priest shall shut up the plague of the itching scab, that is, the man or woman who labors under this scab; so elsewhere, for one who has evil; the evil is taken away. So also in the other cases; also in verse 33. The words in verses 3~ and 33 are clear from what has been said; for, as was said [n. 6430, the itching scab] is a lighter thing, because it arises from a depraved
f A Swedish word meaning a breaking out on the skin in the form of a very little blister; a pimple, a pustula; a blotch. The autograph spells the word blema. So Schmidius, but the Hebrew is the itching scab.

50

lU Ad. 5584-5593

LEVITICUS XIII:

~9-39

[643~-6436

and radical affection, which now dominates. To shave here signi fies to remedy those things which are external, namely, cupidities proper to the body, such as pleasures, etc. Therefore also, they were shut up twice, for the hair was shaved off, but not the itching scab, that is, the cupidity. 6432. [And the priest shall look on the itching scab on the sC'(} enth day: and if the itching scab be not spread in the skin, . . . the priest shall pronounce him clean: and he shall wash his clothes], vs. 34. The explanation follows from what has preceded. Yet he must wash his clothes, namely, things outmost, or those of the body. 6433. [But if spreading, the itching scab spread abroad in the skin after his cleansing . . . the priest shall not trouble about the yellow hair; 9 he is unclean], vs. 35, 36. If the cupidity then be come actual, and thus so spread that it makes the body obedient to it, then he is unclean. It is also for this reason that it is now added that the priest shall not trouble about the [yellow] hair be cause [the cupidity] now comes and infects the body from a new root, that is, from actuality, this being the new root. 6434. [But if in his eyes the itching scab be at a stay, and black hair be grown up therein; the itching scab is healed, he is clean], vs. 37. If in his eyes, that is, in the interior sight or rea son. Black hair, as above [vs. 31], is what is opposed to white. It means that he does not justify himself, and that he confesses this. The itching scab is then healed, nor does he then have need to wash his clothes. 6435. [If a man or a woman have in the skin of their flesh pim ples, even white pimples; and . . . behold, the pimples . .. are shrunken white; it is a white leprosy growing in the skin; he is clean], vs. 38, 39. What is here treated of is a still milder lep rosy, which is called white leprosy, and is compared to a pimple. It is a white scab, especially when the white pimples, being the white leprosy, shrink or diminish. 6436. [And if the head of a man be hairless, he is a bald head; he is clean. And if his head be hairless from the corner of his faces, he is forehead bald; he is clean. And if there be in the bald head, or bald forehead, a white reddish plague; it is a leprosy
A more accurate translation would be: " the priest shall not seek for yel low hair."

III Ad.

5594-560~

51

6437]

THE WORD EXPLAINED

growing in his bald head, or in his bald forehead . . . and, be hold, if there be a swelling of the white reddish plague; . . he is a leprous man; he is unclean: . . . his plague is in his head], vs. 40-44. By the head, as above [n. 6430], is meant man's reason; consequently, the spiritual element of his rational mind. Bald ness is a bareness or deprival of the hair; as to what hairs are, see above [no 6419, 6430]. He is then clean, which follows if no blotch is seen. Forehead baldness is baldness on the side of the face, to wit, when no hairs appear or are seen, that is, seen on the side of the faces. What is here described is leprosy in the under standing, or in things spiritual, that is, in the head. For they are depraved affections of the rational mind, being affections which are radical and become voluntary. He is unclean, because the plague is in his head, that is, in his reason, the reasoning being wont to be impure when the matter concerns adulteries, etc., etc., even though the man is not of such a character at the time, as in the case of an old man. 6437. [And . . . his clothes shall be rent, and his head un covered, and he shall have a vail upon his beard, and shall cry, Unclean, unclean. . . . he is unclean; he shall abide alone; with out the camp shall his abode be], vs. 45, 46. Here now is told the punishment of leprosy in the spiritual sense, which punish ment must also be understood spiritually. The rent clothes sig nified the acting of repentance; for they tore their garments in their wailing, when they had sinned and were confessing the sins. This was customary, as can be evident. So likewise with the un covering of the head, and thus exposing it bare; this also was a confessing of their sins. Having a veil upon the beard-the beard was a man's adornment which was thus veiled, that he may no longer have honor, and so may be in disrepute. This, moreover, he confessed by the crying [Unclean, unclean]. Such, then, is everyone who justifies himself from the works of the law. He shall be unclean, that is,l profane. This he will confess. With out confession, this leprosy is not healed. He shall abide alone and without the camp, that is, outside human society, outside the church, out of which he will be cast. This was excommunication. 2
[Crossed off:] in the spiritual sense. [Crossed off:] outside heaven, for there is the camp in the more interior and inmost sense.
1

III Ad. 5603-5615

LEVITICUS XIII: 40-47

[6438-6439

6438. [A nd as for the garment: If there be the plague of lep rosy therein, in a garment of wool, or in a garment of linen], vs. 47. Here occur marvels, namely, that this leprosy or pestilence penetrated even into garments so as to infect them, changed their colors, rotted them. Nay, it was so ardent that it entered into the stones of a wall, as is evident from the next chapter [vs. 37, 40] a thing unheard of in respect to any other disease. That such was the case among this people, there is no doubt-but it is a miracle. The fact that these things actually occurred, and that a law was laid down for garments and walls, is a clear sign that nothing was more abominable than that which leprosy signifies, to wit, that holy things were profaned, that is to say, that holy things were com mingled with things profane, or that by the works of the law, they attributed to themselves righteousness or holiness. s This, there fore, came to pass, to wit, that the l~sy should penetrate in this way into garments and walls, that thus it might be indicated that the people should beware of profaning holy things, and of wishing by their own effort, to make themselves spiritual from being nat ural, or internal from bein ext nal ; and so, from their own dar ing, of aspiring aft~en, or dominion in heaven and the heav enly priesthood itself; for they were of such a character that they [ put forth even this claim. This is sufficiently evident from those who are living after death-with whom I have been ,for much time, and have spoken with them-who claim nothing else than dominion in heaven. To this I said that they ~o..Qld then have no other leader than t~l, who like,!i~~spires after heaven; for to wish to ascena.-mto heaven from idolatry, 1rom no faith in God Messiah, from the denial of him, nay, from h ucifixion of him in their hearts-_'s' cOJ!l ~at tern ted under no other leadership than that of the devil, who as ires after such things. 4 - - 6439. Because these things were foreseen-for as the nature of their animus is in the life of the body, such are they in the other life-therefore leprosy held sway among that people; and, there fore, so much is said concerning leprosy, and even concerning the leprosy of garments and walls; and this, that they might thereby
(J'

This middle part of the paragraph is emphasized by " Obs.," written twice in the margin. This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v., Dii, Reg'TllUm, Spiritu8. See Table of Contents.

III Ad. 5616-5621

53

6440-6441]

THE WORD EXPLAINED

become aware of the nature and the greatness of the uncleanness under which they were laboring. This leprosy should justly be called miraculous. 6440. As to what garments signify in the spiritual sense, this may be seen above En. 4551, 479O-9~, 4796]. Here, however, the garments are things such as clothe things which will be properly human; that is to say, they are the things which proximately en compass the intellectual mind, being things of the natural mind. As concerns the wall [chap. 1437 ], by this is signified the body. For as a man dwells within the sides of a wall, so also the human mind or the man dwells within the sides of the body with which he is encompassed. For this reason the body is also called a tent, nay, and a tabernacle. By a garment of wool, in the spiritual sense, are meant the affections of the natural mind, which encom pass affections truly spiritual; for wool comes from sheep. By a garment of linen, in the spiritual sense, are meant the things which encompass the intellectual mind, as, for instance, the imagination or interior sight. For in the natural mind are two things, namely, [1] loves, to which pertain cupidities, but natural cupidities, these being the garments of wool; and [~], interior sensations, and thus imaginations, the ideas whereof are called, by philosophers, mate rial ideas, these being the garments of linen. They correspond to things in the more interior mind, etc., etc. 6441. [Whether it be in the warp, or in the woof; of linen, or of wool; in a skin, or in any work of skin], vs. 48. These minds are compared to a texture which is made up of warp and woof, this being their form. The warp is that on which is woven the imagi nation, and the woof, that which weaves; for the imagination looks to loves or cupidities. They are so woven together that what cupidity persuades to, this the natural mind represents to itself and weaves by means of its ideas. G Skin is the work which is woven. Therefore it is also called a work of skin, which also sig nifies all things made by ingenuity; for [the natural mind] uses the rational mind that it may connect these things together and make a web, or weave a net. It is also called a "vessel of skin" (see the following verse, 49), all that being called a vessel which is a containant.
This first part of n. 6441 is emphasized by "Obs.," written twice in the margin. After it come the following words which are crossed off: "The skin is that which encloses these things."

54

III Ad.

56~~-56~7

LEVITICUS XIII: 48-55

[644~-6445

6442. [A nd if the plague be of green or reddish, in a garment, or in a skin, either in the warp, or in the woof, or in any vessel of skin; it is a plague of leprosy], vs. 49. Here the plague appeared to be green and reddish, from cupidities which are of nature. The color green is hated by the celestial. Reddish is a color that verges to black. 6443. [If the plague be spread in the garment, . . . or in a skin, as to aU that is made as a work of skin; the plague is a fret ting leprosy], vs. 51. Which is made as a work of skin, that is, which goes forth into act or is exercised actually. This leprosy is called a fretting plague, because it continually eats into the body and causes diseases and so death. It is called fretting also be cause it arouses the bitings of conscience and frets the spiritual mind. 6444. [He shall therefore burn the garment, . . . for it is a fretting leprosy; it shall be burnt in the fire], vs. 5~-because it is a fretting leprosy and causes the death of the body when it acts upon the body; also, spiritual death, because it frets the spiritual mind. Therefore it must be burned, that is, condemned to the fire of Gehenna. 6445. [And if . . . the plague be not spread . .. Then the priest shall command that they wash the thing wherein the plague is, . . . And when the priest seeth, after that the plague is washed, that, behold, . . . the plague is not spread; it is unclean; thou shalt burn it with fire; it is a rotting in the bald head thereof or in the bald forehead thereof], vs. 53, 54, 55. This signifies that if deceit lies within, so that it does not appear, then it must be ex amined by the priest. Therefore, because it [does not] spread it must be burned with fire; for cunning conceals itself; yet, after a stay of time, it reveals itself. Therefore these words. In that they signify man's interiors, it is here added, it is a rotting in the bald head thereof, or in the bald forehead thereof, that is, in its interior texture; for it comes to view when the hairs are shaved off. As to what the bald head is, and what the bald forehead, see above [n. 6436] at verses 40-43, where that is said of man which cannot here be said of a garment, unless the interiors of the man be signi fied. s Because it is a rotting, it cannot be healed, and therefore
This middle portion of n. 6445 is emphasized hy " Ohs.," written twice in the margin.

III Ad.

56~8-5635

55

6446-6447]

THE WORD EXPLAINED

must be hurned with fire. While man is living here, it is to be taken away by temptations and torments, and in this way also is to be burned, in that, if it is not healed,7 there remains spiritual death. 6446. [And if . . . the plague is shrunken after the washing of it; then he shall rend it out of the garment, or out of the skin, . . . And if it appear still in the garment, . . . it is growing: thou shalt burn that thing, even that wherein the plague is], vs. 56, 57. Here is described a deceit that is still more interior, namely, if it be washed and cut away from the garment, and still appear in those parts to which it has clung; then every neigh boring part is infected. Therefore it must be burned. 6447. [But the garment, .. or every vessel of skin, which thou hast washed, and the plague hath departed from them, shall be washed the second time, and shall be pure], vs. 58. Thus emen dation must be effected by degrees until nothing remains save what is sincere. When it is washed, that is, washed from sins by the righteousness of the Messiah, then it is pure. This then is the final clause: In order that man may be purified, that is, justified by the blood of 8 the Messiah, then, after those profane things have receded, which are treated of in the spiritual sense under the figure of leprosy, he must be washed. 9
LEVITICUS

XIV

1 And Jehovah spake unto Moses, saying, ~ This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3 And the priest shall go forth out of the camp; and when the priest shall see that, behold, the plague of leprosy is healed in the leper; 4 The priest shall command to take for him that is to be cleansed two living birds, clean, and wood of the cedar, and scarlet, and hyssop: 5 And the priest shall command that the one bird be killed in an earthen vessel over living waters: 6 But he shall take the living bird, and the wood of the cedar,
TReading sanatur for sanat. [Crossed off:] God This paragraph is emphasized by " Obs.," written twice in the margin.

56

III Ad. 5636-5638

LEVITICUS XIII: 56-XIV: 1-53

and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the living waters: 7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times; so shall he cleanse him; but the living bird he shall send away over the faces of the field. 8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, and he shall be clean: and after that, he shall come into the camp, save that he shall abide outside his tent seven days. 9 Then it shall be, that on the seventh day, he shall shave off all his hair: his head and his beard and his eyebrows; and all his hair he shall shave off: and he shall wash his clothes, and shall wash his flesh in water, and he shall be clean. 10 And on the eighth day he shall take two he lambs . . . and three tenths of fine flour for a mincha mingled with oil, and one log of oil. 19l And the priest shall take the one he lamb, and offer him for a Guilt, and the log of oil, and wave them for a waving before Jehovah. . . . 14 And the priest shall take of the blood of the Guilt, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. 16 And the priest . . . shall sprinkle of the oil with his fingers seven times before J ehovah : 17-18 And of the rest of the oil . . . shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. . . . But the rest of the oil . . . he shall put upon the head of him that is to be cleansed: . . . 19, 910 Then the priest shall make the Sin. . . . And the priest shall offer the whole burnt offering and the mincha upon the altar. So shall the priest make atonement for him; and he shall be clean. 9l1, 9l9l And if he be poor, and his hand availeth not; then he shall take one lamb for a Guilt to be waved, . . . and one tenth of fine flour mingled with oil for a mincha, and a log of oil; and two turtledoves, . . .

57

6448-6449]

THE WORD EXPLAINED

~3, ~4 And he shall bring them . . . unto the priest . . . And the priest shall wave them for a wave offering . . . 30, 31 And he shall make one of the turtledoves . . . a Sin, and one, a whole burnt offering with the mincha. 33 And Jehovah spake unto Moses and unto Aaron, saying, 34 When ye be come into the land of Canaan, which I shall give you for a possession, and I put the plague of leprosy in a house of the land of your possession; 36 Then the priest shall command that they sweep the house, before the priest come in to see the plague, lest any that is in the house be defiled: [and] 1 afterward the priest shall come to see the plague. 2 37-38 And when he seeth the plague, that, behold, the plague is in the walls of the house; pittings, greenish or reddish, which in sight are lower than the wall; The priest shall . . . shut up the house seven days: 43-44 And if the plague come again, . . . The priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. 49 And to make atonement for the house, he shall take two birds, and wood of the cedar, and scarlet, and hyssop: 50 And he shall kill the one bird upon an earthen vessel over living waters: 53 But he shall send away the living bird . . . upon the faces of the field; so shall he make atonement for the house: and it shall be clean.

6448. [And the priest shall go forth out of the camp; and when the priest shall see that, behold, the plague of leprosy is healed in the leper], vs. 3. Here the law of the leper's healing is treated of. The priest shall go forth out of the camp, that is, to the actions of the man's life, and to such things as the priest per ceives, for a leprous man will be outside the church, and he must first be healed there before being admitted to the communion. Wherefore, to go forth out of the camp means to heal him out side the church. 6449. [The priest shall command to take for him that is to be
1

Omitted by Schmidius. The Hebrew has the hOU8e, and Schmidius notes this in his Errata.

58

III Ad. 5639-5641

LEVITICUS XIV: 3-7

[6450-6451

cleansed two living birds, clean, and wood of the cedar, and scarlet, and hyssop], vs. 4. With what great difficulty such a man is justified, can be evident from the process of his cleansing. For the evil of one who mingles profane things with holy is more difficult to heal than any other evil, he having a disease that is almost incurable. Here, as frequently elsewhere, birds signify the thoughts of the rational mind, the thoughts of the human mind being represented by birds. Clean birds will serve for the emending of things which are of the rational mind, but the lamb spoken of later, from verse 10, for emending the things which pertain to the affections, that is, to the will. Wood of the cedar signifies the life of the human mind; for Lebanon signifies paradise. Therefore, the ark was made of cedar. 8 Wood of the cedar is here taken for the tree of knowledge which was in paradise. As to what scarlet is, see above [no 2088, 4670, 4754, 4808, 4838], and also as to what hyssop is [n. 3832], this signifying torments. 6450. [And the priest shall command that the one bird be killed in an earthen vessel over living waters], vs. 5. The one bird must die, this representing those things of the thought which are to be extinguished by means of temptations, thus, by means of interior torments. The earthen vessel is the body in which they must die. Over living waters-living waters are things spiritual. 6451. [But he shall take the living bird, and the wood of the cedar, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the living waters: And he shall sprinkle upon him that is to be cleansed from the leprosy seven times; so shall he cleanse him; but the living bird he shall send away over the faces of the field], vs. 6,7. The living bird is the thought that remains. This must be sent over the faces of the field, namely, to where the harvest is, that is, to the word of God Messiah, this being the faces of the field into which the living bird, that is, the thought that remains in the mind, must be sent. This bird, and the wood of the cedar, that is, knowledge, and also the scarlet, being that which is wise, scarlet, from its color, signifying wisdom from heat or love, and the hyssop, that is, temptations~these he must dip in the blood of the bird that was killed, which r~presents the righteousness of God Messiah, over living waters, by which is represented the Holy Spirit. This blood is
a Exodus 9510, 371; Deut. 103.

Confer n. 4673 and note.

III Ad. 5642-5650

59

645fl-6454]

THE WORD EXPLAINED

sprinkled seven times-seven being a holy number which signifies the time of regeneration in general and particular. It is the liv ing bird that is treated of. 4 But the words are so mystical that no mortal can ever understand them unless God Messiah, from pure mercy, disclose these arcana. It comes to this, that man must be reformed by means of direful temptations, and this solely by the mercy of God Messiah with the help of the Holy Spirit. 5 6452. [And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, and he shall be clean: and after that, he shall come into the camp, save that he shall abide outside his tent seven days ],6 vs. 8. Afterwards, he must wash his clothes, that is, must be purified from things natural; must shave off' his hair, that is, must wipe away things corporeal, these being the things which caused that leprosy; and must wash himself in water, that is, must be purified by means of the Holy Spirit. In this way he is purified or justified. He will then come into the church from which he had been excluded. But for a time he must stay outside his tent, inasmuch as he is not yet pure; for these things return and they still attack him. 6453. [Then it shall be, that on the seventh day, he shall shave off all his hair: his head and his beard and his eyebrows; and all his hair he shall shave off: and he shall wash his clothes, and shall wash his flesh in water, and he shall be clean], vs. 9. On the seventh day, that is, when he shall rise again; he must shave off' all his hair -must be cleansed from everything corporeal and worldly. He must shave off' his hair, or that which is worldly and corporeal, in the head, the beard, and the eyebrows; thus, what is in the more interior [mind], this being in the head; what is in the sight, this being in the eyebrows; and what is in the words or the mouth, this being in the beard. He must also shave off' the rest of his hair, as to the place of which, the text is silent, etc. Then he must again wash his clothes, and cleanse his flesh, as above [vs. 8]. 6454. Verses 10 to flO inclusive, and verses fll to 31 inclusive, contain innumerable arcana which, if, of the Divine mercy of God Messiah they were to be explained, one would hardly believe that
This middle part of n. 6451 is emphasized by "Obs.," written twice in the margin. This last sentence is emphasized by "Obs.~" written twice in the margin. In the margin of his Schmidius' Bible, Swedenborg notes at this verse: " See the notes on chap. 'XXI: 10."

60

III Ad. 5651-5663

LEVITICUS XIV: 8-37

[6455-6457

it was a matter of such great labor or work to cleanse a man from that evil which is signified by leprosy. For the man applies to himself things which belong to God Messiah, and therefore con founds profane things with holy; and to separate them is the work of God Messiah alone. Let those who wish to justify themselves by the works of the law, now see how they can be justified. It is in this way that the mode of purification, which is a spiritual mode, falls into representations which correspond to things heavenly, where are naught but arcana; and these no man can ever reveal inasmuch as he cannot perceive them. It is only the most general things that can be told. 6455. [When ye be come into the land of Canaan, which I shall give you for a possession, and I put the plague of leprosy in a house of the land of your possession (vs. 34).] Verses 33 to 53 inclusive treat concerning the side of a wall when it has been in fected with leprosy. But this is when they come into the land of Canaan, and then, it is said, if God Messiah put the plague of lep rosy in the house of their possession. From these words it is clear that this was something miraculous, and this because it was to rep resent the things signified by the words that follow. Previously the leprosy of a garment was treated of, here it is the leprosy of a house. A garment, as was said above [no 6440], signifies the natural man or the inner court, while the house of their possession, as used here and there in the Word of God Messiah, signifies the body or the outer court. 6456. [Then the priest shall command that they sweep the house, before the priest come in to see the plague, lest any that is in the house be defiled], vs. 36. That they should sweep the house, means that they should so prepare it that none may be infected; for, from an unclean man, from his actions, and from his speech, goes forth that which is unclean. Therefore he must be prepared, lest the priest come across such things. 6457. [And when he seeth the plague, that, behold, the plague is in the walls of the house; pittings, greenish or reddish, which in sight are lower than the wall], vs. 37. Here occur the same words as were said above [chap. 1349 ] concerning the garment, namely, that the color is greenish and reddish. Pittings are mentioned in place of the swelling and the boils, because they look from the body inwards; theref~re the like expression occurs as previously [ibid.,

III Ad. 5664-5669

61

6458]

THE WORD EXPLAINED

vs. g, 9l5, 30, 39l], namely, in sight lower. This is a clear argu ment, that, in the spiritual sense, what is here treated of under the figure of a wall, is the body and its leprosy. But it is necessary to know what the body is, and how it is related to things interior. Moreover, the like occurs here as in the case of leprosy in man, even to the extent of atonement being made in the same way, namely, by two birds, wood of the cedar, scarlet and hyssop [vs. 4, 49]. This can never apply to a wall or the sides of a wall save by means of the signification of the body by a wall. But see whether by the " house of your possession" [vs. g4] is meant the intellectual mind; and so, by the wall and the sides of a wall, things which are outside that mind and which are infected by the natural mind and by the body.1 6458. In a word, celestial representations, being the repre sentations of the inmost angels who see essentials, such as the kingdom of God Messiah, saving faith in God Messiah, and all and single things, singularly and universally, which look to God Messiah and his kingdom; and who thus, under his auspices, have in view heaven, and faith from God Messiah-all such representa tions, when they come down, as it were, to the spiritual or second class and its heaven, and from this to the third class, and so to its heaven, present representations such as are found in the Prophets or Seers; and these can never be explained by the human mind unless God Messiah discloses the mysteries latent within them. In this way, things are now represented which concern unrighteous ness. These points must be well observed. Indeed, in the Jewish church those representations carried with them such -power that men who abounded in this iniquity became actually such. As to the nature of the power possessed by repre sentations that come from God Messiah, this none can know who has no knowledge of things interior. It was from this source that all the miracles existed, nay, and every single thing that has ex isted and continues to exist in the created world. Thus, they have also an inevitable effect on things inanimate and so on garments, houses, fields, etc. Thence also the reason why there is nothing created in the world which, in its own way, does not look to the kingdom of God Messiah [being representations], as previously stated, which, from the most holy fount, and thus from the streams
f

This sentence is emphasized by "N.B.," written twice in the margin.

69l

III Ad. 5670-5675

LEVITICUS XV: 1-31

[6458

thereof, have descended into actuality. So likewise now; as they descend into actuality from God Messiah, by means of the classes of angels, so also do they ascend. But on the way, they are di vested of such things as are representative naturally, and put on a spiritual aspect, and, finally, a supracelestial ; and thus purified, they come to God Messiah. 8 These points must be well observed. 9
LEVITICUS

XV

1 And Jehovah spake unto Moses and unto Aaron, saying,

9l Speak unto the sons of Israel, and say unto them, Whatso

ever man is seized with a running issue out of his flesh, it is his is sue; he is unclean. 3 And this shall be [his] 1 uncleanness in his issue: if his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness. 4 Every couch whereon he lieth that is seized with the issue, shall be unclean: and every vessel whereon he sitteth, shall be un clean. 5 And the man that toucheth his couch shall wash his clothes, and bathe himself in water, and be unclean until the even. 8 And if he that is seized with the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even. 11 And whomsoever he toucheth that is seized with the issue, . . . shall be unclean until the even. 16 And if any man's seed of copulation go out from him, he shall wash all his flesh in water, and shall be unclean until the even. 17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and shall be unclean until the even. 18 And as for the woman with whom a man shall lie with seed of copulation, they shall wash themselves in water, and shall be unclean until the even. 19 And if a woman have an issue . . . she shall be in her sepa ration seven days . . .
8 No. 6458 is emphasized by "Obs.," written many times in the margin. The words in italics, here and previously, are written sideways in the mar

gin.
1

Omitted by Schmidius.

III Ad. 5676

63

6459-6460]

THE WORD EXPLAINED

31 Thus shall ye separate the sons of Israel from their un cleanness; that they die not in their uncleanness, when they defile my habitacle that is in their midst.
6459. This chapter treats of the running issue in man and in woman, and also of the copulation of man and woman. First. as regards the copulation of man and woman, which is called "the copulation of seed" (vs. 16-18). That this was unclean is evi dent from the present law; and that they were bound to abstain from copulation for three days and nights before drawing near to mount Sinai, is evident [from Exodus 1915 ] ; also from David, in that he was asked whether he, with his men, had abstained from copulation [I Sam. 21 4 ] ; see the passages. That this was un clean, arises from the cause that their loves were solely of the world and self, and thus that they lived an inverted order of life. For all loves look to conjugiallove as their principal; therefore, as the conjugial love is, such are all the other loves; see above [no 786-87, 4364-65]. As to what their conjugial love involved at this time, this can be evident enough, in that they desired offspring solely for the sake of earthly empire, and for the sake of their own life in their posterity. As concerns heaven and the kingdom of God Messiah, they did not even think of this. Thus, their con jugiallove, wherefrom they wished to have offspring, was perverse and, indeed, was for the sake of inheriting the land of Canaan, and thus things earthly and corporeal. That love was therefore natural, and within it was not the least of what is heavenly. When such is the quality within the conj ugial love, the same quality is within the copulation, this being merely the act of that love-an act which embraces in itself all that can ever be latent in the con jugiallove, and, consequently, in all the other loves and concupis cences. That within that love was latent idolatry, that is to say, that by the procreation of offspring, they wished to promote the kingdom of the devil, can be evident enough; for they aspired after nothing else than things earthly and corporeal. This then was the reason why their copulation with women 2 and companions of the bed was also held to be unclean. 6460. All these things are latent in the seed; for by the seed they are derived into the offspring. That within the seed is also
muli6ribua--with married women, i.e., with their wives.

64

In Ad. 5677-5687

LEVITICUS XV: 1-31

[6461-6463

radical or hereditary evil, is sufficiently evident; nay, and also the actual evil of the parents, for this strikes new root and clings, though not in the same way as with the evil from Adam who re ceded from the state of integrity and changed the order; for with the order changed, actualities spring forth from that root. Ac tualities, therefore, take root, deep or shallow, according to the state of the human mind-of which matters, there is here no room for discoursing. 6461. But it must be well observed that in those who live a per verted order of life, the things which enter in may be holy, while those which go out become profane. Thus, with them, good is turned into evil. For this reason, all the representations were things which entered in. Thus all their rites must enter into the external senses; and, being holy, they were taken up by the choir of angels. But those which went out, could not be taken up and so be represented, inasmuch as they were things profane; nor, so far as I now know, was anything represented which came from their interior man, save their humiliations by the sprinkling of ashes, etc., which were accepted. The rest were representations which ~ntered in. (These points may be further looked into.) ~ 6462.' In the spiritual and internal man, on the other hand, whatever enters in is the same thing. If it be profane or evil, this is-turned into good; for what is involved is the internal man". Hence, that which is natural, being in place of the body, is sanct~ fi~d. Therefore, with the Jews, copulation was unclean, differ ently tha!! with those who are spiritual and internal men; for with these, the end within is that thus heaven or the kingdom of God Messiah may be multiplied. s 6463. With regard to the running issue of a man or woman [vs. ~, 19], as to what this involves in the spiritual sense, it is to be held that in the spiritual sense woman signifies affection, con sequently, in the natural man, cupidities, appetites and pleasures, in a word, depraved affections. But man signifies reas~n, and, in the natural state, perverted reason, being that which beholds falsity in place of truth, and evil in place of good. With such men, marriage is the conjunction of perverted reason with de praved affection, that is to say, is a natural and perverted mar riage. Hence, their acts are the offspring of this marriage, beI

This paragraph is emphasized by " Obs.," written twice in the margin.

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I
I

ing foetuses which are iniquities, in a word, spiritual uncleannesses. For their every act comes from a will within which is depraved af fection; and will comes from reason or the rational mind-other wise it is not a human act. ~ 6464. Hence now the copulation with their wives was unclean, because they were merely natural men, and thought what they lusted after, and lusted after what they thought.' This likewise is within the seed, and is implanted in the offspring, and from it is derived the latter's disposition. But because the offspring is born into mere ignorance, and thus the radical evil cannot become ac tual so as to affect the will, there being in them no will nor as yet is there formed in them a mind from which proceed actions; and because ignorance excuses, even in adults, and still more in infants whose ignorance is inevitable; therefore, they have no damnation. 5 6465. As regards the running issue of a man and woman [vs. ~, 19], that it was unclean, this can be evident from the fact that, by this issue the grosser blood is purged-as evidenced in women. In men, by the issue and copulation, the more subtle blood is purged, which is called the animal spirit, for it is only super fluities that are unloaded or to be unloaded. Thus the running issue in women, which is a purging of the blood and thus of the viler things in the blood, must needs be in itself unclean, and espe cially so, by reason of the spiritual sense. For the blood is the life of the body. The foulness of that life, and thus of its cupidi ties is the filth that is to be unloaded. So likewise by the issue of seed in man; for what is meant, in the spiritual sense, is the iniq uity which is unloaded in this way, as may be seen in n. 6463. The issue of blood in woman is a punishment, by reason of depraved cupidities. So likewise, at that time, in man, by reason of his spiritual iniquities which are here signified, etc., etc. Of these unloadings by means of an issue in man and woman, many things can be told as to what they involve in the spiritual sense, to wit, that they signify a carnal purging and a spiritual, both the man and the woman being made purer by these purgings. For later, the issue of a woman contributes to the nourishment of the
This paragraph is emphasize<! by " Obs.," written twice in the margin, and is referred to by the Author in the margin of his Schmidius' Bible, at Genesis
317.

The last part of n. 6464 is emphasized by "Obs.," written twice in the margin.

66

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[6466-6467

foetus in the womb, and also to the production of milk, and thus, to the nourishment of the infant. So likewise the issue in a man, but this cannot well be deduced before the understanding, since the understanding is as yet in complete ignorance as to what the issue of seed involves, etc., etc. 6466. Meanwhile, it must be carefully observed that when the man and woman were_ uIlclean, the representations ceased; for when man is impure, that is, in the spiritual sense, profane, good angels at once withdraw and flee away, and in their place come evil spirits. But these are so restrained by God Messiah that so long as it pleases Him, they can bring in nothing of evil, being so vanquished that one acts against another and they are unable to injure the man. For e'vil spirits continually act against their companion spirits as enemies. Therefore, the one attacks the other, and in this way they are held in bonds. The cause lies in the open when enmity rules, in that the one is never in concord with the other, seeing that the one is opposed to the other, etc., etc., and this in accordance with every state of man, general and particular, nay, and most particular.6 6467. From the several particulars which are stated in this chapter, it is clear that in such issue there is nothing but what is / unclean or profane, inasmuch as a man who is profane, is profane L in every part of his action and thought, even the most single. For it is exactly the same with particulars as it is with the general, it being from particulars that the latter becomes the general. Therefore it is here said that whatsoever the man touched was un clean, nay, [that one was unclean] in that the man spat on his garments, etc., etc. [vs. 4, 8, 11]. The exhalations are similar to the blood or bloods, the blood being that ultimate which contains the life. Thus the vessel or instrument is taken for that which is contained and which is the principal. Nay, such uncleanness is actually present within, for it continually exhales from every least pore, and so is a stream which affects everything that -is touched. Thus, as an example, in anger and fury, there is a like fury in each least particle of the effluvium, the spittle, the blood. For this reason also, the bite of a madman is poisonous; and so in all other cases. 1
The words after" etc.," are a later addition to the text. T The last third of this paragraph is emphasized by "Obs.," written twice in the margin.

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6468. [Whatsoever man is seized with a running issue out of his flesh, it is his issue; he is unclean], vs. 2. Seized with a run ning issue out of his flesh, that is, is in iniquity from the body and nature, flesh being taken for the body and nature. This iniquity comes from his loves, for flesh signifies the member, as it is called, whereby is the ultimate of love. 6469. [If his flesh run with his issue, or his flesh be stopped from his issue; it is his uncleanness], vs. 3, meaning, whether he is in iniquity openly or secretly, that is, if his flesh be stopped; for when man is inhibited so that his iniquity does not break out, it is said to be stopped. 6470. [Every couch whereon he lieth that is seized with the is sue, shall be unclean: and every vessel whereon he sitteth, shall be unclean], vs. 4. His whole life is profane, both by night and by day. Thus everything around him is profane, as is that which is within him. He is surrounded by a sphere of uncleanness be cause by evil angels. 6471. [And the man that toucheth his couch shall wash his clothes, and bathe himself in water, and be unclean until the even], vs. 5. Within such iniquity there is infection, for it infects others. Thus the man infected must be purified lest it penetrate more deeply. This is evident from a society of wicked men, a society, as also their malice, which the spiritual man abhors. 6472. [Thus shall ye separate the sons of Israel from their un cleanness; that they die not in their uncleanness, when they defile my habitacle that is in their midst], vs. 31. As is evident from the present verse, the general cause of their being unclean until the evening [vs. 5 seq.] was lest, while unclean, they should draw near to the habitacle, that is, to what is holy; for then they must needs die, inasmuch as the choir of angels did not wish to flee therefrom. For this reason also the unclean then died, as did who unrightly touched the ark, as is evident [from Numbers 415 and ~ Same 66 ,7] ; and as did the sons of Aaron, when they brought strange fire thither [Lev. 102 ,3]. For with the withdrawal of the general choir of angels from their midst, the representative church must needs have ceased. Therefore, in order that the choir of angels might be kept, this law was laid down. That they die not in their uncleanness. This involves resurrection, for as man is at the time of death, such he remains forever. Moreover, the tabernacle, III Ad. 5699-5705 68

an

LEVITICUS XV: 1-51-XVI: 1-34

[6479l

when it was polluted, must be sanctified. In each individual is a tabernacle, this being his intellectual mind, and iniquities should not reach thus far-which is what is here signified in the spiritual sense; for if uncleanness reach thus far, the man dies. Wherefore this people was held in ignorance, and so in uncleanness. Had it been in knowledge concerning things spiritual and celestial, it might have polluted that mind; hence death. 8

XVI 1 And J ehovah spake unto Moses after the death of the two sons of Aaron, when they drew near before J ehovah, and died; 9l And Jehovah said unto Moses, Speak unto Aaron thy brother, that he come not at any time into the holy within the vail before the propitiatory, which is upon the ark; that he die not: for I will appear in the cloud upon the propitiatory. 5 With this shall Aaron come into the holy: with a bullock, the son of an ox for a Sin, and a ram for a whole burnt offering. 4 He shall put on a tunic of linen of holiness, and upon his flesh shall be foot coverings 9 of linen, and he shall gird himself with a belt of linen, and set upon himself a mitre of linen: these are garments of holiness; and he shall wash his flesh with water, when he putteth them on. 5 And he shall take from-with the congregation of the sons of Israel two he goats of the she goats for a Sin, and one ram for a whole burnt offering. 6 And Aaron shall offer the bullock of the Sin, which is for himself, and make atonement for himself, and for his house. 7 Then shall he take the two goats, and present them before Jehovah at the door of the tent of assembly. 8 And Aaron shall cast lots upon the two goats; one lot for J ehovah, and one lot for AsaseP 9 And Aaron shall offer the goat upon which the lot came up for Jehovah, and shall make it for a Sin. 10 But the goat, on which the lot came up for Asasel, he shall present alive before Jehovah, to make atonement upon him, and to send him to Asasel into the wilderness.
LEVITICUS
8 [Crossed off:] This was the reason why they were held in ignorance, for it is better to be in ignorance than to be in faith, and yet See n. 6481 note. 1 See n. 6485 note.

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THE WORD EXPLAINED

11 And when Aaron hath brought the bullock of the Sin, which is for himself, and hath made atonement for himself, and for his house, he shall slay the bullock of the Sin which is for himself: 1~ And he shall take the fullness of a censer, coals of fire from upon the altar from before J ehovah, and the fullness of his hands, fine incense of sweet spices. And he shall bring it within the vail: 13 That he may put the incense upon the fire before Jehovah, and that the cloud of the incense may cover the propitiatory that is upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the faces of the propitiatory eastward; and before the propitiatory shall he sprinkle of the blood with his finger seven times. 15 Then shall he slay the goat of the Sin, that is for the peo ple, and bring his blood within the vail, and do with his blood as he did with the blood of the bullock, to sprinkle it upon the pro pitiatory, and before the propitiatory: 16 And he shall make atonement for the holy, from the un cleannesses of the sons of Israel, '[and because of their transgres sions in all their sins:] 2 and so shall he do for the tent of assembly, that abideth with them in the midst of their uncleannesses. 17 And there shall be no man in the tent of assembly when he goeth in to make atonement in the holy, until he come out. And when' he hath thus made atonement for himself, and for his house, and for all the congregation of Israel: 18 He shall go out unto the altar that is before J ehovah, and make atonement for it; and he shall take of the blood of the bull ock, and of the blood of the he goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times; and cleanse it and sanctify it from the uncIeannesses of the sons of Israel. ~o And when he hath made an end of making atonement for the holy, and the tent of assembly, and the altar, he shall bring the live goat: nAnd Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the sons of Is
See n. 6491 note.

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rael, and all their transgressions in all their sins; and shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness: ~~ And the goat shall bear upon him all their iniquities into a land of excision. And when he hath sent the goat into the wilderness: ~3 Then Aaron shall come into the tent of assembly, and shall put off the garments of linen, which he put on when he [desired] 8 to go into the holy, and shall leave them there. ~4 And when he hath washed his flesh with water in the holy, he shall put on his garments, and come forth, and make his whole burnt offering, and the whole burnt offering of the people, and make atonement for himself, and for the people. ~5 And the fat of the Sin shall he burn upon the altar. ~6 And he that sent out the goat to Asasel shall [wash his garments, and] 4 wash his flesh in water, and afterward come into the camp. ~7 And the bullock of the Sin, and the goat of the sacrifice for sin,5 whose blood was brought in to make atonement in the sanc tuary, he shall take forth without the camp; and there they shall burn in the fire their skin,6 and their flesh, and their dung. ~8 And he that burneth them shall wash his clothes, and wash his flesh in water, and afterward he shall come into the camp. ~9 And this shall be unto you for a statute of eternity: that in the seventh month, on the tenth of the month, ye afflict your souls, and do no work at all; the inhabitant and the sojourner that sojourneth in your midst: 30 For on that day shall he make atonement for you, to cleanse you from all your sins: that ye may be clean before Jehovah. 31 It shall be unto you ,a sabbath of the sabbath, that ye may afflict your souls; a statute of eternity. 34 And this shall be unto you for a statute of eternity, to make atonement for [all] 7 the sons of Israel for all their sins once a year. And he did as Jehovah commanded Moses.
See n. 6498 note. See n. 6500 note. See n. 6501 note. The Hebrew is skins as in the A.V.
I Added by Schmidius.

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6473. By the law [here laid down], precaution is taken that no profane thing should be seen in Aaron, when he went in to officiate in the holy place, and that his face should not be visible, lest a profane representation arise therefrom. For at heart, Aaron was an idolater, and this he might show by his gestures and his face. Therefore it devolved on him to bring in incense, that the place might be darkened by the smoke of the frankincense, as is evident from verse 13. Moreover, before his entrance, atonement must be made, that is to say, the choir must be made lenient, by the sacrifice of sin, and by the whole burnt offering; for they knew Aaron's character, but when they were appeased by remembrance of the things which those sacrifices and the incense involved; and when, moreover, he was not seen as to his face; then he could min ister in the holy place. Thus the cloud of incense covered the propitiatory; for above the propitiatory was their presence, this being what was represented, as is evident from verse~. Moreover, there was a cloud over the propitiatory, apart from the cloud of incense [ibid.]. As to what the other particulars involve, this can be deduced and so can be comprehended from the sacrifices spoken of above. It was in this way and no other that the choir of angels of God Messiah could dwell in the midst of their uncleannesses (vs.

16).
6474. [And Jehovah spake unto Moses after the death of the two sons of Aaron, when they drew near before Jehovah, and died], vs. 1. Because there was danger that, since his sons had died, Aaron also might die, therefore it is now prescribed how he was to be sanctified and appeasement made before he came into [the holy place]; for he also was unclean, being at heart an idolater. 6475. [And Jehovah said unto Moses, Speak unto Aaron thy brother, that he come not at any time into the holy within the vail before the propitiatory, which is upon the ark; that he die not: for I will appear in the cloud upon the propitiatory], vs.~. One who is unclean or profane, that is, who is without faith in God Messiah, can never enter the holy place, that is, can never be among the choir of the Messiah's angels, unless he is so prepared that the choir can bear him. That he who enters the holy place in any other way will die, is clear from many circumstances; for he then mingles profane things with holy, which can never be done 7~ III Ad. 5707-5715

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[6476-6479

without spiritual death, this being here presented by the death of the body. For holy things can never be concordant with things profane in a single abode. The result of this would be internecine combat, as when two opposites contend. This ends in death. The holy can never bear what is profane, etc., etc. 6476. The propitiatory was the holy of holies, and by it was represented the Messiah himself. Thus Aaron would stand before the Messiah, who speaks as above (Exod. 2821 ), where are the words: " Beware of his faces, and provoke him not, for he will not endure transgression." 6477. God Messiah willed that his choir of angels should dwell in the midst of the uncleanness of the people. But that an unclean man should enter into the tabernacle, this, indeed, he did not will. Therefore it devolved on Aaron to be cleansed as to externals, and thus as to appearance. Then, it was not He who was present in the habitacle with Aaron, but His choir; He betakes himself to inmosts, that is, to the midst of the tabernacle where was the ark. Above [Exod. 4088 ], it is said that he was in the cloud round about the tabernacle, and now he says that he will be in the cloud upon the propitiatory. 6478,. That he was in the whole of the tabernacle is a representation; for the tabernacle was built according to the order obtaining in man or in the church, and in heaven and the kingdom of God Messiah. But because Aaron was so unclean, it was represented that He was only in inmosts, and thus above the ark; just as is the case in human minds. The habitacle represents the mind, and the ark the soul. To act from the soul into the mind is to be above the mind. Thus, He is not in the mind, and the latter is then caned an empty house [Matt. 1244 ] ; for nature has taken possession of it, and acts upon it from without; yet He appears in a cloud above the ark which was covered by the propitiatory. 6479. [With this shall Aaron come into the holy: with a bullock, the son of an ox for a Sin, and a ram for a whole burnt offering], vs. 8. This was in order that Aaron may now appear before the more interior angels in the choir, and so before the inmost, as clean, thus as holy, for cleanliness corresponds to holiness. When he appeared clean to the proximate angels, who took up the representations, this, with the inmost angels, is called holy. The more interior angels merely turn natural things into spiritual and, by III Ad. 5716-5720 78

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THE WORD EXPLAINED ,

means of spiritual things, natural things are then turned into things celestial, thus into what is holy. This is the reason why it is called the holy. Nothing was ever holy in itself, but in this way it appears as holy.s 6480. First was to be offered the sacrifice for sin, and also the whole burnt offering. The sacrifice for sin in no way purified Aaron from sin, for without faith in God Messiah a sacrifice could never do this. How could a bullock and a beast do this, unless that is believed for which the sacrifice is made? that is, unless faith be had in Him who became the Sacrifice itself for the human race? But the sacrifice was an external representation of Him, to the end that Aaron might thus appear to be without sin. He did then so appear, although he was utterly unclean. So with the whole burnt offering, by which it was represented that righteousness was thus imputed to him, when yet righteousness can never be imputed without faith in God Messiah. Still, this was represented, and the proximate choir scarcely perceived otherwise, nor, consequently, the more interior and inmost choir; for the more interior angels could not know Aaron's thoughts, he being an external man, and not an internal. Thus neither could the inmost angels, with whom spiritual things are turned into things celestial, and this to the end that these might one and all present God Messiah and his king dom. a 6481. [He shall put on a tunic of linen of holiness, and upon his flesh shall be foot coverings 1 of linen, and he shall gird himself with a belt of linen, and set upon himself a mitre of linen: these are garments of holiness; and he shall wash his flesh with water, when he putteth them on], vs. 4. That Aaron might now appear clean, and thus holy, he put on a tunic of linen of holiness. This tunic the proximate angels regarded from its clear white linen and also from its being held as holy. Carried by representation to the more interior angels, the tunic appeared as that which the tunic of linen signifies; see above [n. 495~]. Linen drawers 2 also covered
This paragraph is emphasized by " Obs.," written twice in the margin. This paragraph is emphasized by " Obs.," written four times in the mar gin.
1 Caligae. This is Schmidius' translation, and means leather shoes, espe cially such as were worn by the Roman soldiers. The Hebrew word, however, clearly means coverings, breeches, drawe-rs. femoralia (thigh coverings) is Tremellius' translation of the Hebrew word mentioned in the preceding note.

74

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[648~-6484

the flesh, for nothing was seen bare, lest anything should be repre sented which would bring shame; for had that flesh been seen, the whole representation would have perished. A belt of linen girded him. As to what a belt signifies in the more interior and inmost sense, see above [n. 4967J. This signification was represented in the inmost choir in like manner; for garments, drawers, a belt, linen, and white, could never sanctify a person. How shaIl a gar ment do this, when holiness consists in things more interior? that is to say, in the understanding and will of the mind when this is ruled by the love of heaven, that is, by God Messiah. Concerning the mitre also see above [n. 4887 seq., 4955]. All these garments are called holiness from the representation, as already stated. He should wash his flesh with water. This could never cleanse his spiritual things. Water has no effect whatever for the purifying of man. But the washing represented by water at once put on a spiritual form, and thus a celestial; for what was thus represented in the inmost choir of angels was the being purified by means of the Holy Spirit. 6482. [And he shall take from-with the congregation of the sons of Israel two he goats of the she goats for a Sin, and one ram for a whole burnt offering], vs. 5. As to what this involves-that he took two he goats from the congregation for a Sin, and [a ram] for a whole burnt offering-this will follow later. 6483. [And Aaron shall offer the bullock of the Sin, which is for himself, and make atonement for himself, and for his house], vs. 6. Concerning the sacrifice for sin, see at verse 3. He made atonement for his house also; otherwise a representation might have come forth respecting his sons, since they were with him at the tabernacle, and so might have been represented together with Aaron. And when this was done, the sacrifices were for his sons also. Moreover, they also ate of the sacrifice for sin. 6484. [Then shall he take the two goats, and present them be fore J ehovah at the door of the tent of assembly], vs. 7. At the same time, they were then for the people [vs. 15] ; for the latter stood without, and it behooved Aaron to carry their iniquities and make atonement for them. And lest the people also should fall into the representation, it was necessary that, at the same time, they likewise should be cleansed by the sacrifice and the whole burnt offering, or that atonement should be made for them. For III Ad. 57~6-5734 75

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nothing was to be present which in any way wouid mingle with the representation that which was profane, seeing that this would have disturbed the work and the ministration, since what was im pure would then be presented before the inmost angels. A t the door of the tent of assembly, this being then in view; that is, the sacrifice was made in a place where the altar also was visible. 6485. [And Aaron shall cast lots upon the two goats; one lot for Jehovah, and one lot for Asasel 8 ], vs. 8. As to why a lot was cast, see below; for the one goat was sacrificed, while the other was sent into the wilderness. 6486. (And Aaron shall offer the goat upon which the lot came up for J ehovah, and shall make it for a Sin], vs. 9. Thus, in show or appearance, by atonement the congregation or people was puri fied from sin, as above en. 6479-80], and in the eyes of the choir of angels was as a holy people, although it was unclean. 6487. As to the goat mentioned in verse 10, see en. 6495-97] at verses ~o-~~. As to verse 11, the reader can see this as treated of above en. 6483]. 6488. [And he shall take the fullness of a censer, coals of fire from upon the altar from before J ehovah, and the fullness of his hands, fine incense of sweet spices. And he shall bring it within the vail: That he may put the incense upon the fire before Jehovah, and that the cloud of the incense may cover the propitiatory that is upon the testimony, that he die not], vs. 1~, 13. The sense of these words may be seen more clearly in other translations, to wit, that he took a censer full of coals from the altar, and handfuls of incense of sweet spices, and then burnt the incense within the vail. Elsewhere the sacrifice is called an odor of rest to Jehovah, and that this may now be represented, fire from the altar and sweet smelling incense was taken and was brought within the vail. The incense or odor signified that it was grateful and was accepted, which also was what was understood in the inmost choir; for the representations hold together in a form which can be set forth in like manner, and, God Messiah granting, this will be done.' As to what the fire of the altar represented, namely, that which is holy,
This is a transliteration of the Hebrew word, which the A.V. translates 8capegoat. The word occurs only in the present chapter, and its true meaning is unknown. In the A.V. it is translated 8capegoat (with .dzazeZ in the mar gin), and the word has come into common use as a simile. This sentence is emphasized by " Obs.," written twice in the margin.

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[6489-6490

see also above [n. 4998, 5054, 5787]. The cloud of incense. cov ered the propitiatory, that is, the ark, the propitiatory being taken for the ark inasmuch as it covered it. The testimony was the covenant and law which was in the ark. Proximately, the cloud represented the shade in which it behooved Aaron to be, lest he be seen close at hand; something might have shone forth from his face which would have disturbed the representation. In the spiritual sense, it represented that he was in spiritual shade. Had he been seen more intimately, he would have died; that is to say, the profane thing which was active in his mind, would then have been seen, and this would then be carried up to the inmost choir of angels. Thus, every idea of holiness would have perished, and death would then have been inevitable. Thus that cloud saved him from natural death. 6489. [And he shall take of the blood of the bullock, and sprin kle it with his finger upon the faces of the propitiatory eastward; and before the propitiatory shall he sprinkle of the blood with his finger seven times], vs. 14. All these words represented things holy, to wit: The blood of the bullock for sin; what was under stood in the inmost choir was merit and redemption, and so justi fication. When this blood was sprinkled over the faces of the propitiatory, this was confirmed, for then was the atonement. Eastward signified the morning or dawn, and so the kingdom of God Messiah which was thus represented in the inmost choir. This was done before the propitiatory, that the place where he stood might also be holy, for it behooved that there be nothing which lacked holiness. Seven times. This number, which also is holy, signifies the six days of the new creation with the seventh holy day when will be the kingdom of God Messiah. Whyseven times, if it did not involve such things? He sprinkled it with his finger, that the blood might be on him also, for in this way the other members wherewith he ministered were represented as clean; just as when the sole of the foot was washed, then the whole body was clean [John 1810]. 6490. [Then shall he slay the goat of the Sin, that is for the people, and bring his blood within the vail, and do with his blood as he did with the blood of the bullock], vs. 15. This involves the same thing-but for the people; and this for the reason spoken of above [no 6489].

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6491. [And he shall make atonement for the holy, from the un cleannesses of the sons of Israel (and because of their transgres sions in all their sins:) 4a and so shall he do for the tent of assembly, that abideth with them in the midst of their unclean nesses], vs. 16. To make atonement for that which is holy, is to purify it, and this, as we read, from the uncleannesses of the sons of Israel; see the note on verse 9l0. They were called sons of Is rael, to the end that in the inmost choir, Israel may be understood, that is to say, the wrestler [Gen. 39l 24 ], and so the church of God Messiah in the entire globe. Thus it is sons of God Messiah who are Israel. Atonement was likewise made for the tent of assembly, being the place which was without; for nothing was to be left which was not to be considered holy. From this it is clear beyond a doubt, that it was by means of the tent of assembly, or the taber nacle, understood in its whole complex, that the choir of angels dwelt in the midst of their uncleanness. For though thus cleansed, and thereby, as they thought, sanctified, nevertheless the people, together with Aaron, was called uncleanness, and this would never have been said if, by the sacrifices and all those rites, they had been sanctified, that is, freed from sins. 6492. [And there shall be no man in the tent of assembly when he goeth in to make atonement in the holy, until he come out], vs. 17. The reason why there was to be no man in the tent of assem bly when Aaron entered it, was that none should interrupt the series of the representation; for the sacrifice was for Aaron and for the entire congregation, and not for any individual man. The character of the individual was unknown, and therefore if 5 he were presented in the representation, and this with a doubt as to his character, the representation would halt. The representer could be an unclean man, and this for various reasons, etc., etc. 6493. [ He shall go out unto the altar that is before J ehovah, and make atonement for it; and he shall take of the blood of the bullock, and of the blood of the he goat, and put it upon the horns of the altar round about], vs. 18. When these things were done, it behooved that atonement be made for the altar, which, when transferred to the inmost choir, signified, as above [n. 5096-97], the worship of God Messiah, nay, the Messiah himself, who is the Stone of Israel, for which he made atonement by a similar rite.
Omitted by Schmidius, but supplied in his Errata. reading si for is.

78

III Ad. 5755-5760

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[6494-6496

6494. [And he shall sprinkle of the blood upon it . . . and cleanse it and sanctify it from the uncleannesses of the sons of Israel], vs. 19. Worship by that people, being a people idola trous at heart, was unclean; and that this might not be set forth to view, the worship, as to its appearance, was also to be purified. A worship was intended that should be pure, or should be represented as pure. Thus it was a worship which would be represented as holy; for all that was done, was done for the sake of worship. The one who administered the worship, and also they who celebrated it, were first sanctified; for when the altar was sanctified, which was done upon the altar, that which was holy was also represented, etc., etc. 6495. [And when he hath made an end of making atonement for the holy. and the tent of assembly, and the altar, he shall bring the live goat], vs. ~O. Making atonement for the holy. This was the place where the sons of Aaron had carried strange fire and were killed [chap. 101 2 ]. To make atonement means to purify from uncleanness, that is, to render clean, as when one sweeps a house. Atonement can never be made for that which is holy. Therefore it is the place which is called the holy (vs. ~3) and else where, still more interiorly, the holy of holies. That place, the tent of assembly and the altar, could never have been holy, for they are inanimate; but they are to be called holy by reason of the presence of angels of God Messiah. So also in the case of certain mountains etc.; and the place where was the flame in the bush was a holy place; for which reason it behooved Moses to take off his shoes (Exod. 3 5 ] ; not that the place could have been holy, but because God Messiah was present there. 6496. [And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the sons of Israel, and all their transgressions in all their sins; and shall put them upon the head of the goat, and shall send him away by the hand of an appointed man into the wilderness]. vs. ~l. That it might now be represented in its series, that the people together with Aaron were now freed from every sin, and so were sanctified, this goat was presented, being the compeer of that other goat which was sacrificed, and which yet represented liberation from sins, inasmuch as it was a sacrifice for sin [vs. 15]. Nor was this

III Ad. 5761-5768

79

6497)

THE WORD EXPLAINED

goat which was set free, made use of elsewhere, save in simile.e And now, I say, in order that it might be represented that they were freed from sins and so were sanctified, the goat which car ried upon itself all their iniquities, was sent into the wilderness, " a land of excision" [vs. ~~]. That a goat could not carry the iniq uities of the people and Aaron, can be evident to every sane person, for it is a brute animal, and this can never be burdened with spir itual things and so carry them away. Therefore, within the rep resentation is this, namely, that thus the choir of angels thought that all their sins had flown away. Moreover, when the spiritual sense is unfolded, this follows in the series. That they may be still further persuaded, there was a confirming rite, to wit, that Aaron, who otherwise carried the sins of the people and so made atonement for them, now transferred these sins from himself to the goat, doing this by the laying on of hands, it being in this way that what was one's own was transferred to another. This is evident elsewhere [no 4988-89] when the subject is the lay ing on of hands; for this is the communication to another of that which is in oneself. That they may be still further confirmed, it behooved them also to confess their iniquities and transgressions in all their sins, these being actual sins, namely, sins which they committed against the external law. They confessed nothing else. These sins are now transferred, that is, are put upon the head of the goat. The latter was to be sent into the wilderness by the hand of an appointed man. The appointed man was he who was a witness that all had been carried on aright. 6497. [And the goat shall bear upon him all their iniquities into a land of excision], vs. ~!e. As concerns the wilderness into which the goat was sent, this involves things other than are said in Leviticus, chapter 14, verse 7, concerning the bird which was sent" into the faces of the field." There" into the faces of the field" signifies into the harvest, that is, into the doctrine of faith, the subject treated of being leprosy when a man was cleansed therefrom. But [here] the wilderness is opposed to the field, for that is called a wilderness where there is no field. Thus, if the goat is sent into what is opposed, it is sent into no harvest. But a bird signifies thought, while a goat signifies cupidities. Thought can be sent into the harvest of the field; not so cupidities,
See n. 6485 note.

80

III Ad. 5769-5779

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[6498-6500

for these burn up all the standing corn. This fits in with that people, in that, by reason of its cupidities and its loves, so called, it was not sent into any harvest, because it could not be so sent. But that this harvest might be represented, as in the case above En. 6496], sins are now assumed in place of the goat, and these are sent into the .wilderness that they might never more return, but might in this way be blotted out. Nay, they were sent into a place of damnation, which is here called a land of excision, and thereby the representation is still further confirmed; for their domicile, the domicile namely of sins, is hell, this being the land of excision and alSo of desolation. 6498. [Then Aaron shall come into the tent of assembly, and shall put off the garments of linen, which he put on when he (de sired) 1 to go into the holy, and shall leave them there: And when he hath washed his flesh with water in the holy, he shall put on his garments, and come forth, and make his whole burnt offering], vs. 9l8, 9l4. That he put off his garments, was for the sake of washing his flesh or body, for it still remained for him to wash himself. As to what the washing of the body is, see above En. 6459l, 6481], for in this way also he appeared as clean. What were washed away were the filths of the body, and, in the inmost choir, these were understood in the spiritual sense as being filths arising from the flesh and the blood, that is, from pleasures and cupidities. These were cleaned away, and this in water, that is to say, by means of the Holy Spirit, and, indeed, in the holy place which was now sanctified. He then made a whole burnt offering. The process is clear from what was done, that .is, justice was im puted to him, this being signified by the whole burnt offering. 6499. [And the fat of the Sin shall he burn upon the altar J, vs. 9l5. As to the fat, see above [n. 6359l]. 6500. [And he that sent out the goat to Asasel shall (wash his garments, and) 1a wash his flesh in water, and afterward come into the camp], vs. 9l6. He who sent off the goat to Asasel, that is, that it might go away,8 was to wash himself lest he be contaminated by the goat. Otherwise it would be represented that the goat had
Added by Schmidius, presumably as an explanation of the text. A literal translation of the Hebrew would be: which he put on in his going into the holy. T. Omitted by Schmidius, but supplied in his Errata.
8 Schmidius interprets ASCUlel as meaning" a goat going away."

In Ad. 5780-5788

81

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THE WORD EXPLAINED

returned the sins to him; for he led it away by the hand, and so by touch would become a sharer of the sins. Therefore, lest this dis turb the representations, it behooved him to be washed. He must enter into the camp that he might bear witness of this; see above [no 645~]. 6501. [And the bullock of the Sin, and the goat of the sacrifice for sin 9 he shall take" forth without the camp; and they shall burn in the fire their skin,t and their flesh, and their dung], vs. ~7. That the bullock and goat were burnt without the camp and upon the ashes after the priest had burnt the fat upon the altar, see above respecting the sacrifice for sin [no 6353l 6502. [And he that burneth them shall wash his clothes, and wash his flesh in water, and afterward he shall come into the camp (vs. ~8).] Because the things burnt, such as the flesh and dung, etc., were unclean, therefore, lest he [who touched them] should be thought to be contaminated, it behooved him also to wash himself with water. 6503. [And this shall be unto you for a statute of eternity: that in the seventh month, on the tenth of the month, ye afflict your souls, and do no work at all; . . . For on that day shall he make atonement for you, to cleanse you from all your sins: that ye may be clean before Jehovah. It shall be unto you a sabbath of the sabbath 2], vs. ~9, 30, 31. Its being for a statute of eternity means that it was perpetual. Verse 30 treats" of the time when these things were done. To afflict souls means to restrain oneself from things profane, and to beware of things unclean. They would then be at rest, etc. 6504. [And this shall be unto you for a statute of eternity, to make an atonement for the sons of Israel for all their sins once a year], vs. 34. This shall be done once a year when atonement shall be made for aU sins. Here a year is taken for the whole time of the duration of the globe, this time being called a year, also a month, and, moreover, a week, nay, and a day. And since a year signifies the whole time of reformation, it clearly follows there from that this should be done only once, and when once done, it
To be consistent, Schmidius should have translated this goat of the Sin. 1 The Hebrew is skins, as in the A.V. See above, at Exodus 3115 note.
8~

III Ad. 5789-5797

LEVITICUS XVI:

~7-XVII:

1-16

[6505

is enough. This is further confirmed by what has been written concerning the Messiah,3 etc., etc. 6505. What is involved in this chapter is the series of justification. This could be evident if, by the divine mercy of God Messiah, the several particulars were unfolded in order, etc. LEVITICUS XVII

1 And Jehovah spake unto Moses, saying, ~ Speak unto Aaron, and unto his sons, and unto all the sons of Israel, and say unto them: This is the word which J ehovah hath commanded, saying, 8 Whatsoever man there be of the house of Israel, that slayeth an ox, or sheep, or she goat, in the camp; or that slayeth it without, outside the camp, 4 And bringeth it not unto the door of the tent of assembly, to offer an offering unto Jehovah before the habitacIe of Jehovah; it shall be imputed unto that man for blood; he hath shed blood; and that man shall be cut off from the midst of his people; 5 To the end that the sons of Israel may bring their sacrifices, which they sacrifice upon the faces of the field [to Jehovah]; 4 may bring them, [I say] ,4a to J ehovah, unto the door of the tent of assembly, unto the priest; and they shall sacrifice sacrifices, even peace offerings unto Jehovah. 6 And the priest shall sprinkle the blood upon the altar of J eo

[Crossed off:] that-

* [Preceding this heading, the following unnumbered paragraphs are

crossed off by the Author:]
CHAPTER

XVII

This chapter treats of sacrifices, and, consequently, of the worship of God, that it must be done only at the habitacle of Jehovah, and not elsewhere, whether in the camp or outside the camp. As to what the tent of assembly is, what the habitacle, and what the ark, this may be seen stated above, to Wit, that together they represent man [n. 4713, 5188], the spiritual society wherein is the church of God Messiah, heaven, the kingdom of God Messiah, and so God Messiah himself who is the All in all. There was one only tabernacle because one only, the all, in the spiritual man, one only in the church, one only in heaven and One only in the kingdom of God. But there is one only Jehovah God, one only Savior, one only King and Priest, one only Life, one only Way to salvation. Omitted by Schmidius. The Hebrew is, And may bring them to J ehovah.

III Ad. 5798

88

THE WORD EXPLAINED

hovah at the door of the tent of assembly, and offer 5 the fat for an odor of rest unto J ehovah. 7 For they shall no more sacrifice their sacrifices unto demons, after whom they go a whoring. This shall be a statute of eternity unto them throughout their generations. 8 And thou shalt say unto them, Whosoever there be of the men of the house of Israel, or of the sojourner which sojourneth in their midst, that maketh to go up a whole burnt offering or sacrifice, 9 And bringeth it not unto the door of the tent of assembly, to make it unto Jehovah; that man shall be cut off from his peoples. 10 And whatsoever [man] 6 there be of the house of Israel, or of the sojourner that sojourneth in their midst, that eateth any manner of blood; I will set my faces against that soul that eateth blood, to cut him off from the midst of his people; . 11 For the soul of the flesh is in that blood: therefore have I given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement for the soul. 1~ Therefore I said unto the sons of Israel, No soul of you shall eat blood; the sojourner that sojourneth in your midst shall not eat blood. 13 And whosoever there be of the men of the sons of Israel, or of the sojourner that sojourneth in their midst, which hunteth veni son of wild beast or of bird that may be eaten; he shall pour out the blood thereof, and cover it with dust. 14 For as for the soul of all fl~sh, the blood of it is for the soul thereof: therefore I said unto the sons of Israel, Ye shall not eat the blood of any flesh: for the soul of all flesh is as the blood thereof: all that eat it shall be cut off. 15 And every soul of the native born and of the sojourner, that eateth that which died of itself, or that which was torn, shall wash his clothes, and bathe himself in water, and be unclean until the even: [then shall he be clean]. T 16 But if he wash them not, nor bathe his flesh, he shall bear his iniquity.
The Hebrew is burn. Omitted by Schmidius. T Omitted by Schmidius, but supplied in his Errata.

84

LEVITICUS XVII: 1-4

[6506-6508

6506. This chapter treats of divine worship, that it should be performed no elsewhere than before the habitacle of J ehovah. As to what the habitacle is, this the reader may see stated above 'En. 5569J, namely, that in the supreme sense it is God Messiah him self. For the habitacle is heaven wherein dwells God Messiah. There is one only tent; thus one only way to heaven, one only holy place, one only mercy seat, one only testimony, and one only Law. Therefore it behooved that worship be no elsewhere than at the one only place; thus that none other be worshipped save God Mes siah alone. 6507. [And Jehovah spake unto Moses, sayiJng, . . . This is the word which Jehovah hath commanded, sayiJng] , vs. 1,~. It is said, this is the word which J ehovah hath commanded, that is, this is the very truth and thus the command of J ehovah. 6508. [Whatsoever man there be of the house of Israel, that slayeth an ox, or sheep, or she goat, in the camp; or that slayeth it without, outside the camp; and bringeth it not unto the door of the tent of assembly, to offer an offering unto Jehovah before the habitacle of Jehovah; it shall be imputed unto that man for blood; he hath shed blood; and that man shall be cut off from the midst of his people], vs. 3, 4. Here, by slaying an ox, a sheep, or a she goat, that is, making sacrifices, is meant all sacrifices in a complex, and consequently all worship. He was not to slay it in the camp, meaning in some other place, even though in the church or in heaven; still less outside the camp, where is neither the church nor heaven; consequently, at no other place [than the door of the tent]. To offer an offering unto Jehovah, before the habitacle of Je hovah. This refers to one who worships another than God Mes siah alone, it being Jehovah to whom the offering is to be made, that is, who alone is to be worshipped. He is the habitacle before which the offering shall be made; for it is One only who is signified by all the worship and ritual of the representative church, He be ing the one only Sacrifice, the one only Mediator, the one only Propitiator and Savior, the one only Way to heaven, the one only Heaven, His the one only Kingdom. For He is the one only Life, and thus the one only Soul of the whole heaven. These then are the things now signified and which have been sufficiently explained above. To sacrifice elsewhere in the camp, is to sacrifice before another than God Messiah. Outside the camp is outside heaven 85 III Ad. 5799-5818

6509-6511]

THE WORD EXPLAINED

where was represented the place of damnation. It shall be im puted unto that man for blood as though he had shed blood. This involves that it was he who crucified the Messiah; .for to worship another is to deny the Messiah, the Savior, and thus to be guilty of blood. So, likewise, to justify oneself or to make oneself righteousness is the same thing; for he then takes away the merit of the Messiah, and attributes this to himself as his own. Such a man likewise crucifies the Messiah, that is to say, is guilty of blood, for His blood signifies righteousness. This, then, is what is meant by sacrificing in the camp. But to sacrifice outside the camp is to worship the devil. Such men will be cut off from the midst of their people, by which is signified spiritual and eternal death. To cut off is wholly to excommunicate and cast out of memory. 6509. [To the end that the sons of Israel may bring their sacri fices, which they sacrifice upon the faces of the field, . . . unto the door of the tent of assembly, unto the priest], vs. 5. Before the tabernacle was built, sacrificing upon the faces of the field was the custom, for the faces of the field also is worship, the field be ing the harvest, and the sower. But they who 8 had hitherto been wandering, were now gathered together to one place, and, indeed, to the one tent of assembly. It is said unto the door, because there was the altar, and there the priest who made atonement for their sins. Wherefore also, there was one only Priest. 6510. [And the p1'iest shall sprinkle the blood upon the altar of Jehovah at the door of the tent of assembly, and offer 9 the fat for an odor of rest unto Jehovah], vs. 6. The sole Priest, who is the Messiah, He it is who will do what is here said; at the door of the tent, that is, in the world. He shall offer the fat-respecting this, see above [no 635~], to the effect that fat is the embodiment of the blood, and thus its body, etc., etc. For an odor of rest unto Jehovah; this is an odor of rest; that is to say, it is accepted for the sake of the only Son of Jehovah. Rest is the kingdom of God Messiah when there shall be rest from alllabor [Rev. 1413 ]. 6511. [For they shall no more sacrifice their sacrifices unto demons, after whom they go a whoring], vs. 7. Here is told what the sacrifices had been, that is, the sacrifices" upon the faces of
8

Reading qui for quia. The Hebrew is burn, as in the A.V.

86

III Ad.

5814--58~5

LEVITICUS XVII: 5-10

[65U-6513

the field" [vs. 5]. Each man worshipped his own idol, whom he called his god. As to the going a whoring after them, see above [n. 5725J; for idolatry is whoredom, inasmuch as they are con joined in love with demons, etc., etc. 6512. [Whosoever there be of the men of the house of Israel, or of the sojourner which sojourneth in their midst, that maketh to go up a whole burnt offering or sacrifice; and bringeth it not unto the door of the tent of assembly, . . . that man shall be cut off from his peoples], vs. 8, 9. This is repeated [from verses 3 and 4], and is extended to soj ourners, thus to the entire globe, but only to those who were sojourning among them and were in a position to know the Word of God Messiah; ignorance excuses the others. 6513. [And whatsoever (man) 1 there be . . . that eateth any manner of blood; I will set my faces against that soul that eateth blood, to cut him off from the midst of his people], vs. 10. The eating of blood was so severely forbidden because 2 it involves the justification of oneself, this being both the wishing to become righteousness and so to su..b!titut~ on s~lf in-EJace of the Messiah, and the wishing to apply from oneself the righteousness of God Messiah by faith, that is, to give oneself faith when yet this is the gift of God Messiah, who gives it to whomsoever he wills; for he is merciful to whom he is merciful, etc., as said above in Exodus [33 19 ].8 In things inmost, the eating of blood represented the applying of faith, and thus the meriting of salvation, to oneself; f.QI...-blo.od-is-the -righteousness which is imp]JJ~d by: GQ9._M.esriah l:! means of faith; thus the eating of blood was self-a lication. The nature of this crime can be evident from its punishment, which ( was death. For_h~et_his faces against that soul, and t~i~ signifies JJ th~tgrievous p~n~lty, a penalty more grievous than the turn ing away of the face. In_the last ud ment, as it seems, he will1 \ set his face a ainst the devil, wherefore the! know not then whither 1) t e shall flee, and thecr to the mountains that the cover themll [Hos. 108 , Luke 23 , Rev. 6 16 ] ; for it is life itself that the slay, that is to say, goodness and truth. On these matters, see above [n.4000].
Omitted by Schmidius. Reading quia for quid. This first part of n. 6513 is emphasized by margin.
1 2

co

Obs.," written twice in the

III Ad. 5826-5832

87

6514-6517]

THE WORD EXPLAINED

6514. [For the soul of the flesh is in that blood: therefore have I given it to you upon the altar to make atonement for your souls], vs. n. [Here] is told the reason, namely, because the soul is in the blood; wherefore it is given upon the altar. That is to say, the soul of all divine worship is the blood or righteousness of God Messiah. Thus righteousness is the soul and so the life whereby man is saved. 4 That such is the case can be evident from the sev eral words. Blood is assumed for life, because it contains lives simultaneously, and so contains order, which is justice; for in order are contained all the laws of justice, both the celestial and the spiritual and natural, which laws are all truths. 6515. [No soul of you shall eat blood; the sojourner that so journeth in your midst shall not eat blood], vs. 1~. As to the sojourner, see above [no 3877 seq., 4544, 5157], being one who is in their midst, that is, who is not ignorant. One who was not in their midst could eat blood, nor would there be any resultant pen alty. ... That this statute was a mere representation, and that ig norance excuses, is evident from the blood which is in the flesh, for flesh is merely blood, the latter never being squeezed out. With out blood, flesh is not flesh, nor can it be eaten.'" 6516. [And whosoever there be . . . which hunteth venison of wild beast or of bird that may be eaten; he shall pour out the blood thereof, . . . For as for the soul of all flesh, the blood of it is for the soul thereof], vs. 13, 14. Because no blood was to be eaten, this is repeated in verse 14, though there it refers to the wild beast or venison. Thus the statute was understood not only of the ox, the he goat, the Iamb, that is, of those animals which were sancti fied, but of the blood of all beasts. 6517. [And every soul '. . . that eateth that which died of it self, or that which was torn, . . . shall TtJash his clothes, and bathe himself in water, and be unclean until the even: . . . But if he wash them not, nor bathe his flesh, he shall bear his iniquity], vs. 15, 16. That which has been torn was unclean because of the rep resentation of those who are torn by the devil. Thus they should not apply to themselves a thing which was spiritually evil, etc., etc.
This first part of n. 6514 is emphasized by "Obs.," written twice in the margin. * The words between the asterisks are emphasized by " Obs.," written twice in the margin.

88

III Ad. 5833-5839

LEVITICUS XVIII:

1-~4-XIX:

1-37

[6518

LEVITICUS XVIII 1 And Jehovah spake unto Moses saying,5 6 No man of you shall approach to any women, the remains of his flesh, to uncover their nakedness: I am Jehovah. ~o And thou shalt not give thy copulation unto seed, to the wife of thy neighbor, . . . ~~ Thou shalt not lie with a male, as the lying of a woman: Neither shalt thou give thy copulation to a beast . . . Defile not yourselves with any of these things: for with all these the nations are defiled which I cast out before you:
~4

~3

6518. The subject here treated of is unlawful marriages and criminal cohabitation. The chapter treats of prohibited marriages, because the worship of idols is called whoredom, these being considered no otherwise than as whoredoms. Hence in all these statutes are involved arcana. For in themselves, marriages are conjunctions, that they may become one and the same being, and so one flesh, which is effected by love, this being spiritual conjunction. Therefore, beneath these statutes are meant interior things which have not hitherto been revealed. Marriages are the principal things which conjoin men. According to spiritual conjunctions, such is their life after death. Wherefore, marriages here on earth are established in heaven, etc., etc.

LEVITICUS XIX
1, 5, 6 And Jehovah spake unto Moses, saying, . . . When ye sacrifice the sacrifice of [your] 6 peace offerings unto Jehovah, . . . It shall be eaten in the day of your sacrifice, and on the morrow: and that which remaineth until the third day, shall be burnt with fire. 7 And if eating, it be eaten on the third day, it is an abomination ; it shall not be accepted. 8 Therefore everyone that eateth it shall bear his iniquity, because he hath profaned the holy thing of J ehovah: wherefore that soul shall be cut off from his peoples.
In the margin of his Schmidius' ~ible, Swedenborg notes at this verse " See the notes on chap. XX." Added by Schmidius, but supplied in his Errata.

III Ad. 5840-5844

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THE WORD EXPLAINED

9 And when ye reap the harvest of your land, in reaping, thou shalt not wholly take off the corner of thy field, neither shalt thou gather the gleaning of thy harvest. . 10 And thou shalt not glean thy vineyard, and the droppings of thy vineyard thou shalt not gather; thou shalt leave them for the poor and the sojourner: I am Jehovah thy 8 God. 13 Thou shalt not oppress thy neighbor, neither rob him: the hire of the hireling shall not pass the night with thee even to the dawn. 14 Thou shalt not curse the deaf, nor put. a stumblingblock before the blind; and thou shalt fear thy God: I am J ehovah. 17 Thou shalt not hold thy brother in hatred in thine heart: [for] 9 rebuking, thou shalt rebuke thy neighbor, but shalt not put sin upon him. 18 Thou shalt not take vengeance; neither shalt thou retain 1 against the sons of thy people; but thou shalt love thy neighbor as thyself: I am J ehovah. 19 Ye shall keep my statutes. Thou shalt not cause thy beast to gender with a diverse kind: thou shalt not sow thy field with mingled seed: and the mingled garment, shaatnes, 2 shall not come upon thee. ~o And if a man lie with a woman, with the lying of seed, when she is a handmaid, bound to a man, and not redeemed; or freedom is not given her; there shall be scourging; she S shall not be put to death, for she was not free. ~3 And when ye shall come into the land, and shall have planted any tree for food, ye .shall foreskin its foreskin,4 even its fruit: three years shall it be foreskinned unto you: it shall not be eaten. ~4 But in the fourth year all the fruit thereof shall be the holi ness of profanations 5 to J ehovah. ~5 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am Jehovah your God.
The Hebrew is your. Added by Schmidius.
1 Schmidius here supplies the interpretative word anger.
See n. 65~6 note. See n. 65~7 note. See n. 65~8 note. See n. 65~9 note.

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LEVITICUS XIX: 7-8

[6519-659W

fl6 Ye shall not eat upon the blood: neither shall ye use divina tion or soothsaying. fl7 Ye shall not round the corner of your head, neither shalt thou destroy the corner of your 6 beard. fl8 Neither shall ye put in your flesh a cutting for a soul, nor put upon you the writing of a mark: I am Jehovah. fl9 Thou shalt not defile thy daughter, to lay her open to whoredom; that the land go not a whoring, and the land be full of wickedness. 30 Ye shall keep my sabbaths, and reverence my sanctuary: I am Jehovah. 31 Look not to pythons, neither seek after wizards, lest ye be defiled by them: I am J ehovah your God. 3fl Thou shalt rise up before the hoary head, and honor the faces of an old man; for thou shalt fear for thyself from thy God: I am J ehovah. 33, 34 And if a sojourner sojourn with thee in your land, ye shall not oppress him. . . . Thou shalt love him as thyself; for ye were sojourners in the land of Egypt: I am Jehovahyour God. 35 Ye shall do no perversity in judgment, in measure, in weight, and in size. 36 Just balances, just stones, an ephah of justice, and a hin of justice, shall ye have: I am Jehovah your God, which brought you forth out of the land of Egypt. 37 Therefore shall ye observe all my statutes, and all my judg ments, to do them: I am J ehovab.

6519. [And if eating, it be eaten on the third day, it is an abomination; it shall not be accepted. Therefore everyone that eateth it shall bear his iniquity], vs. 7, 8. That it was not to be eaten on the third day, signifies that on the third day when is the kingdom of God Messiah, all shade will cease, and there will be light; type and image will cease, and there will be the effigy; the representative and symbolic will cease, and thus the formal, and there will be the thing itself and the essence, etc. 7 6520. [And when ye reap the harvest of your land, in reaping, thou shalt not wholly take off the corner of thy field, neither shalt
The Hebrew is thy.
1 No. 6519 is emphasized by "Obs.," written twice in the margin.

III Ad. 5845-5846

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THE WORD EXPLAINED

thou gather the glea:ning of thy harvest. And thou shalt not glean thy vineyard, and the droppings of thy vineyard thou shalt not gather; thou shalt leave them for the poor and the sojourner: I am Jehovah thy 8 God], vs. 9, 10. As to what is signified, in the spiritual and celestial, that is, in the more interior and inmost sense, by the gleaning of the harvest which should be left for the poor and the sojourner, and what by the droppings of the vine yard, this can be evident from an unfolding of what is signified by the harvest and vineyard, namely, that it is faith in God Messiah, thus the doctrine of faith. This will be given to the poor in spirit, and to the sojourner, that is, to every man; for it is the gift of God Messiah. Therefore, that which has been given free must also be given away free. This then it is which falls from the har vest and from the vineyard. As to what these words further sig nify, this also can be deduced from the fact that the first fruits were given to God Messiah who gave them free to the priests [Deut. fl6 2-4] ; also from the fact that no sowing was to be made in the seventh year, but that the earth was to rest; for then he will have sufficient for the seventh year; hence the blessing of God Mes siah [Exod. 18 10 11, Lev. fl5 3 , 4, 21]. Therefore, the closing words are: I am J ehovah thy God. 6521. All these statutes and judgments follow from the in ternal law, that is to say, from things spiritual, just as the latter follow from things celestial. They are natural truths, which are the bodies, as it were, of spiritual and celestial truths, which are thus conjoined into a single body wherein they exist simultane ously.9 6522. [Thou shalt not oppress thy neighbor, neither rob him: the hire of the hireling shall not pass the night with thee even to the dawn], vs. 18-that every man should receive his hire in the evening/ according to his works, that is, his works of charity. If it should be kept until the morning, then the evening, that is, the time, has passed away, for then the door is shut, etc., etc. [Matt.

fl5 10 ].
6523. [Thou shalt not curse the deaf, nor put a stumblingblock before the blind; and thou shalt fear thy God: I am Jehovah], vs.
The Hebrew is your. No. 65511 is emphasized by "Obs.," written twice in the margin. I The autograph has mane (in the morning), but the context indicates that lhis is a slip for vespere.

9fl

III Ad. 5S47-5851

LEVITICUS XIX: 9-!iW

[65!!l4-65!!l8

14. A man deaf and blind is one who does not understand any thing. Such a man is blameless, and therefore one must not judge ill concerning him, even though his life does not appear to be well in agreement with the law. 6524. [Thou shalt not hold thy brother in hatred in thine heart], vs. 17. Here is pronounced the interior law, namely, that one shall not hold his neighbor in hatred. From this come the preceding statutes, these being statutes of the external law. 6525. [Thou shalt not take vengeance; . . . but thou shalt love thy neighbor as thyself: I am J ehovah], vs. 18. Thou shalt not take vengeance is also an internal law, respecting which, God Messiah speaks [Matt. 5 39 , Luke 6 29 ] ; as also is the law that a man shall love his neighbor as himself. 6526. [Thou shalt not cause thy beast to gender with a diverse kind: thou shalt not sow thy field with mingled seed: and the min gled garment, shaatnes,2 shall not come upon thee], vs. 19. These words signify that in spiritual things nothing is to be commingled, for they are all distinct and so must be held distinct. 6527. [And if a man lie with a woman, . . . when she is a handmaid, bound to a man, and not redeemed; or freedom is not given her; there shall be scourging; she 3 shall not be put to death, for she was not free], vs. !!lO. This also is understood from the precepts spoken of above at chapter 18. 6528. [And when ye shall come into the land, and shall have planted any tree for food, ye shall foreskin its foreskin,4 even its
Schmidius here transliterates the Hebrew. But in Deuteronomy 2211 , be ing the only other place in the Old Testament where the word occurs, he trans lates it "of wool and linen"; as also does Swedenborg (A.G. 7601 and else where). , According to the Mebrew, this should be they. Praeputiabitis praeputiam. This is Schmidius' and also Pagnini's transla tion of That means its foreskin, and, in the plural, the

in".v 01'\',.vJ. -aT : T "."; -

in".v
T : T

foreskinned or uncircumcised, there can be no doubt.

But as to the verb

,W'

which occurs only twice in the Bible (in the present verse and in Hab. 216 ), translators differ. All might agree that it means praeputiare-but what does praeputiare mean? Buxtorf, in his Lex. Ghald. Talmud et Rab. (a copy of which was in Swedenborg's library), defines the Hebrew verb as meaning" to be stopped up "; and he adds that the idea is transferred to the foreskin which "stops up and covers the prepuce," and also to anything superfluous, such as "the unhealthy and forbidden fruits of trees during their first three years, which were to be cut away." Robertson, in his Thes. Ling. Sanctae (also in Swedenborg's library), defines it as meaning" to count as foreskinned" or " to take away the foreskin"; and he interprets the present verse as meaning "to

In Ad. 585!!l-5856

93

65!t8]

THE WORD EXPLAINED

fruit: three years shall it be foreskinned unto you: it shall not be eaten], vs. !t3. That for the first three years the fruit of a tree that has been planted should be foreskinned, was in order that everything on earth might be sanctified, for all that was on earth was given to the curse [Gen. 3 17 ], having been damned because of the idolatry of the nations [Isa. M5,6]. Thus it was to be purified. For if the land of Canaan was to represent the heav enly paradise, that is, heaven, and this with the angels also, it was most surely necessary that it be sanctified, since angels could never have tolerated a land which was so profane. Nor could they have tolerated it when the people of J acob were there. Therefore, as can be evident from many passages [the choir of angels] was at the tabernacle, for the altar was so holy that, in the time of David, a man who touched it died [!t Sam. 66,7], etc., etc. To foreskin the foreskin of fruit is to prune and pluck away that which is in place of the foreskin in a man, for whether it be a tree or a man, the representation becomes the same. It means, therefore, that they must circumcise that tree. 5 ... Fruits in a tree are the works of charity, as is evident from a great number of passages. -There fore, to bear fruit is to exercise the works of charity. Thus, the tree is known from its fruit [Luke 644 ]. In the New Testament many similitudes are taken by God Messiah from fruit. Circum cision of the member in man had a like signification, namely, that they should cut off profane loves and cupidities, that so they might produce the true fruits of faith and the works of charity. All this was represented by circumcision, and likewise by the cutting off of the foreskin of the fruit in a tree.'" It was foreskinned or was pruned for three years; nor, being profane, was it to be eaten;
cut out the luxuriant growth of trees." The A.V. and also the Swedish Bible adopt the first meaning, their translation being, Ye shall count their fruit as uncircumcised; as also does Castellio, who has, Ye shall count their fruit as profane. Other interpreters, however, define the Hebrew verb as meaning to remove, cut off, circumcise, because this follows if anything is considered as foreskinned. Thus Tremellius has Ye shall wholly cut off its fruit; the Vu1 gate, Ye shall take away their foreskilts, and Pagnini, in a marginal note, in terprets his praeputiabitis as meaning Ye shall take away. That Swedenborg understood the word in the same sense is clear, not only from the present com ment, but also from his Arcana Coelestia n. ~039, and his Apocalypse Explained n.109. . [Crossed off:] Fruit in a tree signifies the same as seed in man, namely * The words between the asterisks are emphasized by " Obs.," written four times in the margin.

94

III Ad. 5857-586!t

LEVITICUS XIX: 9l3-9l6

[659l9-6530

for that which was foreskinned was profane. Hence, in the text, a word is used which signifies to prune or to circumcise. There fore it is here said that the fruit shall be foreskinned unto you, being, as it were, uncircumcised; for they did not eat with the un circumcised. That this continued for three years, signifies, in the spiritual sense, that they never ate the fruit of the tree of paradise. This law was laid down because 6 the heavenly paradise was to be represented there, that is, as was said [n. 6491], the people repre sented it-but merely represented. The works of charity, how ever, did not fit in with them, but only the works of the law. 6529. [But in the fourth year all the fruit thereof shall be the holiness of profanations 7 to Jehovah. And in the fifth year shall ye eat of the fruit thereof, . . . I am J ehovah your God], vs. 9l4, 9l5. That in the fourth year it shall be the holiness of profana tions to Jehovah, means that that which had been profane was then holy. Then it would no longer be foreskinned 8 but would be left. Tben will be the heavenly paradise, when they would not eat of the fruit. But in the fifth year, they were to eat it, for then the land was represented as a paradise; previously it could not have this representation. 6530. [ Ye shall not eat upon the blood: neither shall ye use divination or soothsaying], vs. 9l6. That the heathen had diviners and soothsayers, is well known. This was a magical art exercised by oracles, divining-birds, and entrails, and it rendered the people profane; for things to come are known to none save Jehovah God aloI).e. Moreover, it was permitted demons to predict certain fu ture events by means of lots, etc. But this was a permission; for the people were of such a character that they could not but worship demons. Lest, therefore, they commingle profane things with holy, such practices were permitted a demon. Thus it was per mitted the woman of the Python, by means of the feigned ghost of Samuel, to predict to Saul that he would die; for Saul's character was such that he could no longer get any response from God Mes
Reading quia for qui (who). This is clearly a slip of some kind on Schmidius' part, for the Hebrew is unmistakably " of praises," and it is so translated in the second edition, pub lished in 1708, after the death of the translator, and edited by a friend who had undertaken the work at his request " in view of the many errors" in the first edition, and who constantly had Schmidius' MS. before him. PraeputiaretuT, be cut away; see n. 6528 note.
1

III Ad. 5863-5868

95

6581-6585]

THE WORD EXPLAINED

siah, as we read [in I Samuel ~86]. This statute was laid down because the above practice was magic, and therefore representa tions by magic then came up; for God Messiah alone was to be consulted, and this by means of prophets and priests, as was fre quently done. . 6531. [Ye shall not round the corner of your head, neither shalt thou destroy the corner of your 9 beard], vs. ~7. To round the hair of the head and cut off the beard was also the practice of gentiles. In this they set their religion. Therefore, by reason of the representation, they were in this way to be distinguished from idolaters, so that men would know at once, and at first sight, who was of that people. 6532. [Neither shall ye put in your flesh a cutting for a soul, nor put upon you the writing of a mark: I am J ehovah], vs. ~8. This also was a rite of the gentiles, namely, the cutting themselves with scourges, as we read of the priests of the idol [Baal] at the time of Elijah, that they cut themselves even to blood [1 Kings 18 28 ]-which also was profane. So likewise, the receiving of a mark in the body. All these were rites of the gentiles, which could not be tolerated in the representative church. 6533. [Thou shalt not defile thy daughter, to lay her open to whoredom; that the land go not a whoring, and the land be full of wickedness], vs. ~9. The law draws its origin from this, namely, that they were not to go a whoring after 1 gods, as we read [in Exodus 8416 ]. For, in the spiritual sense, a daughter is the church, and by idolatry the church commits whoredom. Hence it is said that then the land would be full of wickedness; confer also chapter ~19. And therefore immediately after these words follow words which pertain to idolatrous worship [vs. 80], and these again are followed by like words [vs. 81 V 6534. [Ye shall keep my sabbaths, and reverence my sanctu ary: I am J ehovah], vs. 80. But the worship must be pure. This is indicated by the words of the text, that they should keep the feast days and reverence, that is, adore the sanctuary, that is, God Messiah. 6535. (Look not to pythons, neither seek after wizards, lest ye be defiled by them: I am Je'hovah your God], vs. 81. Now follows
The Hebrew is thy.
1 [Crossed off:] strange
No. 6533 is emphasized by "01>5.," written foui:' times in the margin.

96

III Ad. 5869-5877

LEVITICUS XIX: fl7-XX: I-fll

[6536-6539

that which has already been said [no 6530], namely, that they were not to consult pythons, etc. 6536. [Thou shalt rise up before the hoary head, and honor the faces of an old man; for thou shalt fear for thyself from thy God: I am Jehovah], vs. 3fl. That they should honor an old man -this likewise involves that they should adore God Messiah, inas much as He is called old for the reason that He is from eternity, otherwise from antiquity [Deut. 3327 ]. Therefore, at once come the words, Thou shalt fear [for thyself] from thy God. 6537. [And if a sojourner sojourn with thee in your land, ye shall not oppress him . . . Thou shalt love him as thyself], vs. 33, 34. Worship is performed by means of the works of charity, which are here set forth generally, namely, that they should love the sojourner as themselves. In this consists all the more interior law. This also was the internallaw. 3 6538. [Ye shall do no perversity in judgment, in measure, in weight, and in size. Just balances, just stones, an ephah of jus tice, and a hin of justice, shall ye have: I am J ehovah your God, which brought you forth out of the land of Egypt], vs. 35, 36. When this law is observed-that one shall love another as oneself [vs. 18, 34 ]-then righteousness is imputed to him. It is this which is now treated of and which is described. This applies to those who have been brought out of the captivity of Egypt, that is, from temptation and captivity. 6539. [Therefore shall ye observe all my statutes, and all my judgments, to do them: I am Jehovah], vs. 37. The statutes have regard to the rites of their church, and the judgments to the law. The statutes contain simultaneously and in a complex the internal and more interior and inmost things which are involved in the rites. The judgments contain simultaneously the things interiorly, more interiorly, and inmostly involved in the law.
LEVITICUS

XX

1 And Jehovah spake unto Moses, saying, 10 A man that committeth adultery . . . with the wife of his companion, slaying, shall be slain, the adulterer and the adulteress. 11 And the man that lieth with his father's wife . . . slaying, they shall both be slain . . .
This last sentence is a later addition.

III Ad. 5878-5883

97

6540-6541]

THE WORD EXPLAINED

Hl And the man that lieth with his daughter in law, slaying, both shall be slain . . . 13 And the man that lieth with a male . . . slaying, they shall be slain . . . 14 And the man that taketh a woman and her mother, . . . both him and them, they shall burn with fire; . . . 17 And the man that taketh his sister, . . . to see her naked ness, . . . they shall be cut off before the eyes of their people:

19 And thou shalt not uncover the nakedness of thy mother's sister, and of thy father's sister: . . . they shall bear their iniq uity. ~o And the man that lieth with his uncle's wife, . . . they shall bear their sin; they shall die childless. n And the man that taketh his brother's wife, they shall be childless. 6540." The contents of this chapter likewise concern illegiti mate matings and criminal cohabitations. All such matings are called whoredoms, and the cohabitations abominable adulteries, because they come from that quasi-connubial love--though it is a disjunctive love-whereby the devil attempts to make firm his king dom. This is the reason why they are called whoredoms and adulteries, being contrary to the true conjugial love whereby is the heavenly marriage, that is, the marriage of God Messiah with the church. 6541. This heavenly marriage is exhibited also in the under standing of the man who is justified, and in his will. The under standing exhibits the husband, and the will or affection the cofi sort. 4 There is a like conjunction between those things which are within faith-that in faith which is intellectual, being the husband, and that which is of charity being the wlte. Therefore the hus band is called the head of the wife, and the wife the glory of the husband [1 Cor. n 3,7]. In the supreme sense, these two, namely, love and intelligence, are conjoined, whence comes wisdom. God Messiah is the Fount of all wisdom, being the Fount of love and in
* These notes to Leviticus, chapter fJO, are referred to by the Author in the margin of his Schmidius' Bible, at Leviticus 182. From this point on, the passage is emphasized by "Obs.," written four times in the margin.

98

III Ad. 5884-5890

LEVITICUS XX: 1-21

[6542-6548

telligence. Therefore, he is represented by a flame, whose heat is love and whose light is intelligence; for this reason he is also compared to a sun-but the sun of things spiritual and celestial. 6542. These then are the first principles of all marriages, whence come the laws; for spiritual things come from celestial, and celestial from the one only Fount, ~hat is, from God Messiah; and again from spiritual things flow things natural. Thus there are three degrees in a descending line. Because there are three degrees in a descending line, and marriages are not possible save in one degree and thus between similars, therefore there is no bond between the descending degrees. Hence [there are no] matings between a father and daughter, or a mother and son, thus between an uncle and the offspring of his brother or mother, and still less between a father and granddaughter or a mother and grandson, etc., etc. Such matings come to the same thing as the conjoining of things which are spiritual with the natural things that descend therefrom. This was wholly forbidden, that is to say, it was forbidden that natural things should go up into the bed of things spiritual, and thus the science of natural things into the understanding of things spiritual. They are joined together, however, as by the love or storge which exists between parents and their children. Hence we learn the source from which storge or the said love descends, and how thus it is born from conjugial love which is the principal. 5 As to how these things are further circumstanced, this, God Messiah granting, can be comprehended from what has been said. But within them lie so many arcana that universal order must [first] be understood; for in a like way are consociated the things, one and all, which are in heaven, in the church, in the kingdom of God Messiah, it being spiritual laws that rule and produce the laws which look to marriages. 6543. There is a marriage in every single thing, even the least, for without an active force and a passive joined together, nothing can be produced; and without faith, in which faith there is intelligence and love, and thus, without 6 charity wherein is understanding and will, or perception and affection, no work of charity is
[The following unnumbered paragraph is here crossed off by the Author:] So, if the works of the law ascend into the bed of charity, and they are consociated, this also is an illegitimate marriage; for they are separate things. The works of the law are borne Reading absque for in.

III Ad. 5891-5897

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6543]

THE WORD EXPLAINED

possible. 1 That such is the case can be evident from this alone, namely, that in the truly Christian church, a husband will have only one wife, but in the Jewish church, many wives were permitted. The fact that in the truly Christian church, a husband will have a single wife, has its principle in things celestial; for there is one Church and one Husband. But in the Jewish church there were many quasi-wives, being the things which the wives represented, namely, the affections of that people. These were not love or charity, but were numerous affections, such as revenge--this also being permitted them because they were of such a character-and so hatred against their enemies, of which David and others have so frequently treated. The hatred was murderous hatred, when yet, in the truly Christian church, revenge was forbidden, nay, and also in the truly representative church; for it was openly said that they should not take vengeance, but should love the sojourner as themselves (chap. 19, verse 34, and concerning vengeance, in the same chapter 19, verses 18 and 19). Moreover, other affections were quasi-wives, namely, that they loved themselves above all peo ples in the entire globe; also that they loved the pleasures and de lights of life, as, for instance, the land of Canaan on account of its vineyards, its abundance, etc. And yet to them had been given the inmost law, that above all things they should fear God. But that they might not commingle profane things with holy, those things were forbidden, of which we read in the same chapter 19, verse 19. Therefore it was now permitted them to have many wives, and to live in their uncleanness, etc., etc.

LEVITICUS XXI
1 And Jehovah said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, He shall not become unclean because of a soul among his peoples: 2 Save for his own remainders 8 that are near unto him: for his mother, and for his father, and for his son, and for his daugh ter, and for his brother; 3 And for his sister a virgin, that is nigh unto him, which hath had no man; for her may he be defiled.
This first part of n. 6543 is emphasized by "Obs.," written twice in the margin. S See n. 6544 note.

100

III Ad. 5898-5901

LEVITICUS XX:

l-~l-XXI: 1-~3

6 They shall be holy unto their God, and shall not profane the name of their God: for they do offer the offerings of Jehovah made by fire, the bread of their God; [and] 9 they shall be holiness. 8 For I have sanctified him therefore, that he offereth the bread of thy God: he shall be holy unto thee: for I am Jehovah, which sanctifieth you.! 9 [And] 2 the daughter of a man that is a priest, if she pro fane herself by playing the whore, because she profaneth her father, she shall be burnt with fire. 10 And the great priest from among his brethren, upon whose head was poured the oil of anointing, and he infilled his hand to put on the garments, shall not shave S his head, nor part his gar ments; 11 Neither shall he come to any souls of a dead man, nor defile himself for his father, or for his mother; 1~ Neither shall he go out of the sanctuary, that he profane not the sanctuary of his God; for the separation of the anointing oil of his God is upon him: I am J ehovah. 13 And he shall take a wife in her virginity. 14 A widow, or a woman divorced, or corrupt, or an harlot, these shall he not take: but he shall take a virgin of his own peoples to wife. 15 Neither shall he profane his seed among his peoples: for I Jehovah do sanctify him. 16 And Jehovah spake unto Moses, saying, 17 Speak unto Aaron, saying, A man of thy seed in their gen erations that hath any blemish, shall not draw nigh to offer the bread of his God. 18 No man, I say,4 in whom is a blemish, shall draw nigh: a blind man, or a lame, or shortened,4 or over-long, 19 Or a man in whom is a breach of the foot, or a breach of the hand, ~o Or crookbacked, or crushed/ or confused in his eye, or leprous, 5 or scabby, or bruised in the stone; 5
Omitted by Schmidius.
1 See Dotes to D. 6546.
Omitted by Schmidius. See D. 6398 note. See D. 6555 notes. See Dotes to D. 6557.

101

6544-6545]

THE WORD EXPLAINED

~1 No man, I say, of the seed of Aaron the priest, in whom is a blemish, shall come nigh to offer the offerings of Jehovah made by fire: he hath a blemish; he shall not come nigh to offer the bread of his God. ~~ He shall eat the bread of his God, of the holy things of those that are most holy, and of the holy things. ~3 But he shall not go in within the vail, and unto the altar he shall not come nigh, because he hath a blemish; that he defile not my sanctuaries: for I [Jehovah] 6 do sanctify them.

6544. [And Jehovah said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, He shall not become un clean because of a soul among his peoples: Save for his own re mainders 7 that are near unto him: for his mother, and for his father, and for his son, and for his daughter, and for his brother; and for his sister a virgin, that is nigh unto him, which hath had no man; for her may he be defiled], vs. 1-3. That Aaron's sons should not defile themselves by touching a dead body,S save the touching of those who are here mentioned, was because the priest hood was to be distinguished from all else in the church. The priesthood is the inmost, for it is the celestial. To defile oneself by touching a dead body [was forbidden], by reason of the rep resentation of death, and also of what is impure in things earthly and corporeal. His close relations who are here called remain ders, are spiritual things which are joined to things natural. These it was indeed allowed him to touch, but nevertheless he was defiled, nature in herself being unclean. This uncleanness, how ever, was sanctified; for spiritual things can be conjoined to nat ural, but then it must be done by means of a pathway from above, etc., etc. 6545. [They shall be holy unto their God, and shall not pro fane the name of their God:for they do offer the offerings of Je hovah made by fire, the bread of their God], vs. 6. Here the rea son is adduced, namely, because they touch the offerings made by fire and the bread of God, these being things heavenly. Therefore
Omitted by Schmidius, but added in his Errata. 'Schmidius adds the interpretative words of fiesh, i.e., the remainders of his own flesh. The reference is to blood relations. I The word which Schmidius correctly translates soul is translated by Tre mellius a dead person.
10~

III Ad.

590~-5905

LEVITICUS XXI: 1-10

[6546-6548

they were not to touch things which were unclean, these being in ferior things of a perverted order and thus deadly. 6546. [For I have sanctified 9 him therefore, . . . for I am Je hovah, which sanctifieth you 1], vs. 8. That God Messiah alone justifies or sanctifies, and not a whole burnt offering or a sacrifice, or oil, etc., is here stated in plain words; likewise in verses 15 and ~3, and chapter ~~9, 32.'" 6547. [The daughter of a man that is a priest, if she profane herself by playing the whore, because she profaneth her father, she shall be burnt with fire], vs. 9. That the whorish daughter [of a priest] should be burnt with fire, is because the daughter of a priest is faith, and if this commits whoredom, he has a faith other than faith in God Messiah. Then comes infernal punishment; for the fall of an internal man is more direful than that of an external man, since he falls from a greater height--of which matters, many things can be said which will be confirmed elsewhere. For it is worse for those who have knowledge, and still worse for those who have faith, than for those who live in ignorance. Their fall is like that of the fallen angels. That faith is the daughter of a priest, can be evident; for [priests, being] the inmost, are sons and heirs, and so are princes; thus faith is their daughter. She profanes her father because no one profanes holy things more greatly than one who has been holy and becomes profane. Therefore it is said that the state of Gomorrah will be better than that of the Jews at the time of the Messiah, who was persecuted by them [Matt. 10Hi , Mark 6 11 ]. So the state of those who are in ignorance is better than that of those who are in light. What condemns and what torments the conscience is the light itself and the truth, etc., etc. 6548. [And the great priest from among his brethren, upon whose head was poured the oil of anointing, and he infilled his hand to put on the garments, shall not shave 2 his head, nor part his gar ments], vs. 10. The great priest was not to shave his head. The hair of the head signifies the ultimate of nature, as also do the soles of the feet; also the hands, and likewise the boots 3 or shoes, and,
The Hebrew is thou shalt sanctify. The Hebrew is for I, J ehovah, which sanctifieth you, am holy. notes this in his Errata. * These references are a later addition to the text. See n. 6398 note. Oaliga. See n. 6481 note.
1

Schmidius

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moreover, garments. The Nazarites, such as Samson, who was born a Nazarite, did not shave their head; for in the hair lay their greatest power, it being the effects or ultimates of nature that are signified by the hair. Effects are forces in act. Hence there were forces within Samson so long as he had his hair, etc., etc. [Judg. 16 17- 2 ].4 In the Nazarites, who were natural men, the effects are the works of the law, but in those who are spiritual men, they are the works of charity. To cut off the hair was to profess charity or even the law, and yet to be without charity. The man thus showed himself naked, that is, he showed that he was not endowed with charity. Therefore, the Messiah, who was the one only Nazarite, fulfilled all the law. The same thing is confirmed by the case of those who became leprous. These, when they were cleansed, shaved off their hair twice [chap. 148 9 ], that is, shaved off that which was corporeal and terrestrial and which caused them to become leprous. 6549. To part the garments, however, is to show one's naked ness, and this involves the like thing, namely, that he should be priest in effect and observe the works of the law, and so be an ex ample to the congregation. That this was by reason of the repre sentation, can be seen by everyone; for what is shaving the head and parting the garments? Therefore, when the people acted re pentance, they rended their garments, this being permitted them on account of the representation, to wit, that they might likewise rend the corporeal things which caused them to sin. Thus, to rend the garments is to rend the heart, that is to say, things corporeal, and to bewail the sins arising therefrom. Therefore, wailing also was a representative effect. 5 6550. [Neither shall he come to any souls of a dead man, nor defile himself for his father, or for his mother], vs. H. The soul of a dead man, or, as above [vs. 1 J "the soul," is that in man which is deadly. He must not touch a dead body, that is, must not do the works of death. For the body is a rejectable and un clean thing which is cast off. When he touched a dead body, then at once spiritual death was represented, and this the angels of God
[The following unnumbered paragraph is here crossed off:] The great priest was not to shave his head because it produced the same effect, which also These notes on verse 10 are referred to by the Author in the margin of his Schmidius' Bible, at Leviticus 148.

104

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[6551-6554

Messiah could not bear. In a word, by reason of the representa tion, the high priest must be pure; for the pontiff represented the head of the church. 6551. [Neither shall he go out of the sanctuary, that he pro fane not the sanctuary of his God; for the separation of the anoint ing oil of his God is upon him], vs. U. He must not go out of the sanctuary. There also he was to sleep, that so he might be in the temple continually-this is said of Eli, namely, that he lay 6 there [I Sam. 3 2 ]-for he was then also in the choir of angels of God Messiah. But whether this was observed is not known, for it is said of Samuel, that he journeyed to other places. For the rest, it was by reason of the representation that the high priest was holy, and was not among the people; for this people was unclean, as the reader may see above; to wit, that He had his habitacle in the midst of their uncleannesses [chap. 1616 ]. The representa tion was, that God Messiah is perpetually in the sanctuary, and is holiness itself. The separation of the anointing oil means that by the oil he had been separated from the people; for the effect of the anointing was that the priestly dignity was separated from the person, and this in order that the Messiah might be represented, whatsoever the person. 6552. [And he shall take a wife in her virginity. A widow, or a woman divorced, or corrupt, or an harlot, these shall he not take: but he shall take a 'Virgin of his own peoples to wife], vs. 13, 14. He was to take a virgin to wife, because the church is everywhere compared to a virgin, inasmuch as she is chaste; so likewise is faith, this being the bride of God Messiah. But it is not compared to a widow, being a woman who had had another husband. This, however, is passed by,7 because of the people, who were idolaters and yet were to be led to the internal church. Still less was he to take a divorced widow or a corrupt woman or a harlot, for such could' never become a bride, still less a wife. 6553. [Neither shall he profane ,his seed among his peoples], vs. 15. The seed is faith. 6554. [A man of thy seed in their generations that hath any blemish, shall not draw nigh to offer the bread of his God], vs. 17.
1

The autograph has (uit (was). praeteritur. Perhaps this is a slip for praecipitur (is commanded).

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THE WORD EXPLAINED

As to what a blemish is in things spiritual, this can be known to everyone. In themselves, the blemishes to be spoken of presently effect nothing. They are mentioned only because of the repre sentation; for a blemish in natural things at once perverted spir itual things and induced a spiritual blemish, thus iniquity, 'and this also in things celestial. In general, the offering of bread is wor ship; specifically, to the celestial and spiritual, it is the preaching concerning God Messiah. 6555. [No man, I say,S in whom is a blemish, shall draw nigh: a blind man, or a lame, or shortened, 9 or over-long], vs. 18. The blemishes are described; they signify various imperfections; see chapter ~~, verses ~~-~4 inclusive. Those which are described here and in the chapter cited, signify a perverted doctrine of faith. A blind man is one who is ignorant; a lame, one who does not walk well, that is, live well. One shortened, is one who is not endowed with understanding, for a man is a man from his understanding. One over-long-just as defect is harmful, so is excess, for then the man reasons concerning various matters. 6556. [Or a man in whom is a breach of the foot, or a breach of tl,te hand], vs. 19. A breach of the .foot or hand-the foot and hand are natural things and the powers thereof. If these do not hold together, then, that which depends on them wavers; for the spiritual mind cannot put forth its faculty save according to the form of the natural mind, just as the understanding cannot com prehend objects save according to the faculty of the sensory or gan. Hence the inability to teach. 6557. [Or crookbacked, or crushed/ or confused in his eye, or leprous, 2 or scabby, or bruised in the stone], vs. ~O. A crookbac'k
Schmidius frequently uses I say as his translation of the Hebrew and. o Literally cut off. The reference is to the members of the body, usually the legs, when one of them is over-short. The Hebrew is c,n (chaerem), the root meaning of which is to cut off, separate, destroy, erotirpate. It occurs fre quently in the Old Testament, and in the A.V. is invariably and correctly trans lated 'Utterly destroy. The noun means that which has been separated-in a bad sense, that which is cast out or accursed, and in a good sense, that which is separated or vowed to God. See n.. 6707 note. The translation in the A.V. and Pagnini, having a flat nose, rests on Rabbinical tradition (Robertson, Thes. Ling. Sanct.). The Vulgate has a twisted nose,' Tremellius and Schmidius shortened. Castellio avoids all difficulty by translating the whole verse" None that hath a defect shall officiate." 1 The root idea of the Hebrew word thus translated is small, thin. In the text, a more correct translation would be withered. This translation is not correct. The Hebrew word means scurvy, as ren dered in the A.V.

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LEVITICUS XXI: IS-XXII: I-9l9 [6558-6560 - a man who is not straight-is one who sees not superior things but inferior. Crushed-one who is pressed down toward things inferior, and this by a weight, as it were, being cupidity or the love of gain, and things earthly. Confused in his eye, that is, confused in the understanding. Leprous-one who mingles pro fane things with holy. Scabby-the scab is in the eye and else where in the face, these scabs being so many blemishes; the mean ing is that he is a wicked man. Bruised. in the stone-one who could not take a wife, thus could not betroth to himself or repre sent the church. 6558. Respecting verse 9l1, see above [no 6555]. 6559. [He shall eat the bread of his God, of the holy things of those that are most holy, and of the holy things], vs. 9l~. The people also eat bread, but they could not administer things holy, and so could not represent the priesthood which is the inmost in the kingdom of God Messiah. Therefore they could not be ex cluded from the church, etc. 6560. [But he shall not go in within the vail, and unto the altar, he shall not come nigh, because he hath a blemish; that he defile not my sanctuaries], vs. 9l3. He is said to defile the sanctuary, that is, things holy; for whatever is holy is a sanct~ary. The subject is the sanctuary. He could not defile the sanctuary were it not that such things were signified and thus represented. .
LEVITICUS

XXII

1 And Jehovah spake unto Moses, saying, 9l Speak unto Aaron and unto his sons, that they abstain for themselves from the holy things of the sons of Israel, and profane not the name of my holiness; the things which they sanctify unto me: I am J ehovah. 3 Say unto them, To your generations, as to every man of all your seed that draweth nigh unto the holy things which the sons of Israel shall sanctify unto Jehovah, having his uncleanness upon him, that soul shall be cut off from before me: I am Jehovah. 4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be cleansed. And whoso toucheth anything that is unclean because of a soul; or a man from whom hath gone forth the copulation of seed; III Ad. 5949l-5950 107

THE WORD EXPLAINED

5, 6 Or a man which toucheth any creeping thing, whereby he may be defiled, or a man by whom he may be defiled . . . shall be unclean until even, . . . 7, 8 And when the sun is down, he shall be clean, . . . A dead body or a torn, he shall not eat . . . 9 They shall therefore keep my charge, and shall not bear sin upon them that they die, . . . 10 There shall no stranger eat of the holy thing; an alien so journer of the priest, and an hireling, shall not eat of the holy thing. 11 But if the priest have bought the soul with the purchase of silver, [he shall eat of it] ; 3 and he that is born in his house: they, I say, shall eat of his bread. 1~ And if the daughter of a priest be wedded to a man, a stranger, she shall not eat of the heave offering of the holy things. 13 But if the daughter of a priest be a widow, or divorced, that she hath no seed, and is returned unto her father's house, as in her youth, she shall eat of her father's bread. But there shall no stranger eat thereof. 14 And if a man eat of the holy thing by error, [then] 4 he shall add the fifth thereof upon it, and shall give the holy thing unto the priest. 15 And they shall not profane the holy things of the sons of Israel, even that which they have offered unto Jehovah; 16 That they lay not upon themselves the iniquity of guilt, in that they did eat of their holy things; for I Jehovah do sanctify them. 17 And Jehovah spake unto Moses, saying, 18 Speak unto Aaron, and unto his sons, and unto all the sons of Israel, and say unto them, What man soever there be of the house of Israel, or of the sojourner in Israel, that will offer his offering for all their vows, and for all their freewiI1 offerings, which they are wont to offer to Jehovah for a whole burnt offering; 19 That it be for good pleasure unto you, a male entire, of the oxen, of the lambs, and of the goats. ~O But whatsoever hath a blemish, that shall ye not offer; for it shall not be for good pleasure unto you.
Omitted by Schmidius, but supplied in his Errata. Omitted by Schmidius.

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[6561

~1 And if a man offer a sacrifice of peace offerings unto Jehovah to perform his vow, or for a freewill offering of oxen or sheep; it shall be entire, for good pleasure; there shall be no blemish therein. ~~ Blind, or broken, or maimed, or having a wart, or leprous,5 or scabby; them ye shall not offer unto Jehovah; neither shall ye make of them an offering by fire upon the altar unto Jehovah. ~3 An ox [and a sheep] 6 that hath a member over-long or shortened,7 that mayest thou offer for a freewill offering; but for a vow it shall not be accepted. ~4 But that which is crushed and bruised, and torn away and cut off, ye shall not offer unto Jehovah; neither shall ye do this in your land. ~5 Neither from the hand of a son of the stranger shall ye offer the bread of your God of any of these; because their corruption is in them; blemish is in them: they shall not be accepted for you. ~6 And Jehovah spake unto Moses, saying, ~7 When an ox, or a lamb, or a kid, is born, it shall be seven days under its mother; but from the eighth day and henceforth it shall be accepted for an offering made by fire unto Jehovah. ~8 And whether it be a cow or a cattle,S ye shall not slay it and her son in one day. ~9 And if ye will sacrifice a sacrifice of confession unto J ehovah, that it may' be for good pleasure unto you, then shall ye sacrifice.

6561. [Speak unto Aaron and unto his sons, that they abstain for themselves from the holy things of the sons of Israel, and profane not the name of my holiness; the things which they sanctify unto me: I am J ehovah], vs.~. To abstain from the holy things [of the sons of Israel], is not to eat of the food of the sacrifices which the sons of Israel sacrificed; for everyone ate what was left over from the peace sacrifices and the sacrifices for sin. These were the holy things of the sons of Israel which were given to God
See n. 6557 Omitted by 7 See n. 6555 See n. 6579 note. Schmidius, but supplied in his Errata. note. note.

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Messiah. Those were given to the' priests which were not the 9 things of the sons of Israel. The meaning is that they should not claim for themselves what was another's, for, in addition to the above, things were given them with which they might have been content. In the time of Eli, the custom prevailed that the sons of the priest took pieces of the flesh which came from the people's sacrifices, which they afterwards ate [I Sam. 2 13 ,14]. This was a wicked deed, and Eli and his sons were punished therefor [ibid., vs. 34-36]. They thus did a profane thing because they did not eat of the holy thing which was given them, and also claimed for themselves that which belonged to another. As to eating holy things after the sacrifice, see above [n. 6368, 6402]. 6562. [Say unto them, To your generations, as to every man of all your seed that draweth nigh unto the holy things which the sons of Israel shall sanctify unto J ehovah, having his uncleanness upon him, that soul shall be cut off from before me: I am Jehovah] , vs. 3. This was lest they should draw near to the holy things of the sons of Israel while they were unclean. As to what being un clean means in this passage, see above, namely, one who ate of things forbidden, who lay with the wife [of his companion], etc. For when a profane man comes to the holy place, it is certain death. Therefore, it is here added that he will be cut off. 6563. What the uncleanness consists in is now described in verse 4. What is contained in verses 4 to 9 inclusive has already been explained and may be consulted. 6564. [There shall no stranger eat of the holy thing; an alien sojourner of the priest, and an hireling, shall not eat of the holy thing], vs. 10. A stranger is one who is of a faith other than the true faith, which is faith in God Messiah. He will not be an heir to the kingdom of God Messiah, and, consequently, will not eat of the bread of the Eucharist, and so will not be in the church. 1 They were alien sojourners who served for a fixed hire and a fixed time, being, in other respects, independent; and who, therefore, being brought there by hire, did not properly belong to the priest's house; for, in the next verse, as over against them, are set those who had been bought and those born in his house. Therefore they
[Crossed off:] holy 1 The first part of this paragraph is emphasized by "Obs.," written twice in the margin.

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[6565-6566

were itinerant servants, and did not belong to any certain house. Thus they are those who are not servants of God Messiah, save for the sake of the wage for which they stipulate or which they expect. This wage is understood as being a temporal or earthly wage, as, for the most part, wages in the world are. Such men shall not eat of the holy bread. The holy bread is the same thing as is signified by the Lord's Supper. Thus they are those who will not enter into the kingdom of God Messiah, for this kingdom is the feast so often spoken of, and to eat bread is to be at this feast. 6565. [But if the priest have bought the soul with the purchase of silver; and he that is born in his house: they shall eat of his bread], vs. 11. One who is bought with silver is a servant of God Messiah, being his property, belonging to his house. [Theirs is] the ultimate service. Moreover, in the spiritual sense, one who is bought with silver is one 2 who has been redeemed. In the most universal sense, silver is truth. Thus, it is one who by the knowl edge of truths, is led to acknowledge that which pertains to faith. Furthermore, there are others, these being called born in his house, with whom the doctrine of faith is not acquired by means of knowl edge but is insinuated without knowledge. In the spiritual sense, the latter are the poor, while the former are those who think them selves strong, because they have knowledges. The bondmen of the house are the ultimate services, being men who are called in ferior minds and who do not enjoy much faculty of judgment. They belong to the third class, who are bought with silver, that is, by the merit of the Messiah, and so are justified. 6566. [And if the daughter of a priest be wedded to a man, a stranger, she shaU not eat of the heave offering of the holy things], vs. 19l. A daughter married to a man, a stranger who is of an other faith, this being, in the spiritual sense, a man, a stranger she also shall not eat of the bread or of the heave offering which belongs to God Messiah but is given to the priest. The wife was considered like the husband, for she was dependent on him. They were one flesh, and she was of her husband's faith. This was merely a representation, for this was the precept between consorts after the fall; but before the fall there was another precept. Con
The autograph has that is (by means of intelligence) is one, etc. The words in parentheses are crossed off by the Author, but he inadvertently omit ted to cross off that is.

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cerning these precepts, see elsewhere. As stated above [n. 6547], the daughter of a priest is faith, the true church. If she passes over to another husband who is of another faith, then these words apply. 6567. [But if the daughter of a priest be a widow, or divorced, that she hath no seed, and is returned unto her father's house, as in her youth, she shall eat of her father's bread. But there shall no stranger eat thereof], vs. 13. This is after the death of the husband from whose faith she was living; for the subject of consideration is marriages. The affection is such as is the intellectual faith; thus, as the intellect is, such is the affection. This is the case in every individual man, and not between two. Therefore these words have regard to the individual man in particular, whether husband or wife. Such a marriage exists in every individual man. Thus any such individual who is of the faith in God Messiah, is a son or a daughter. Therefore, the case is not the same in the spiritual man or in the church of God Messiah; but among natural men, it was represented as being between two persons. This is the heavenly law which gives origin to the present law. s Thus, as is here evident, it is the stranger regarded as a husband who shall not eat of the priest's bread. But when she has returned to the faith, and her father, namely, the high priest, is then, as before, in place of the husband, then she comes to the same state as that in which she had been before the marriage. For affection, which is the daughter, depends on the understanding, which is the husband or father. Concealed in this verse lies much else that concerns reformation, in that the daughter who shall eat the bread of her father is not only she who has become a widow, being one who lives from affection, that is, from charity and love, and no longer from intellect-for man's disposition is formed from the intellect (but of these matters, see elsewhere)-but also she who has been divorced by her husband, and, furthermore, she who has no child, and who then lives after the manner of her youth. Herein are contained many things concerning man's reformation, which latter is the heavenly origin of the present statute. 6568. [And if a man eat of the holy thing by error, he shall add the fifth thereof upon it, and shall give the holy thing unto the
3 This first part of the paragraph is emphasized by "Obs.," written twice in the margin.

III Ad. 5977-5984

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[6569-657~

priestJ, vs. 14. If a man eat . . . by error, that is, if he believes in God Messiah and is not prepared by the understanding-pre pared namely, to know what he believes, or what faith is, or the doctrine of faith-he does not believe. Therefore such men are not admitted into the church until they have been informed. To believe in God Messiah by error is a sign that some cause effects this, other than comes from true faith. The man is then prone to be led to any religion whatsoever. Thus, it is as though he would worship another god. Such are they who have no religion. They easily go from one religion to another. Such a man is not indeed punished by death; he merely makes restitution. The punishment is, that he must give a fifth, over and above what he has taken. See whether this was done/ etc., etc. It does not belong to him, because he is without understanding. 6569. [And they shall not profane the holy things of the sons of Israel, even that which they have offered unto JehovahJ, vs. 15. How they profaned is evident from the preceding and other verses; for the holy things which they ate represented the kingdom of God Messiah, etc., which they took away from Jehovah. Respecting the heave offering, see above [n. 503~ seq., 640~J. 6570. [That they lay not upon themselves the iniquity of guilt, in that they did eat of their holy things; for I Jehovah do sanctify themJ, vs. 16. To eat holy things in uncleanness, or without faith, is iniquity of guilt, in that he ate death, according to the words spoken by God Messiah when he commanded his Supper. 5 Hence it is clear that this was the same precept, but set forth only by representation. 6 6571. [What man soever there be . . . that will offer his offer ing for all their vows, and for all their freewill offerings, which they are wont to offer to Jehovah for a whole burnt offering], vs. 18. Votive and free will sacrifices were made for various reasons. 7 They could then offer either a whole burnt offering, as'in the text, or a sacrifice of peace offerings, as in verse ~l. 6572. [That it be for good pleasure unto you, a male entire, . But whatsoever hath a blemish, that shall ye not offer; for it
No case of its being done is recorded in the Old Testament. o Confer Matthew 2628,24, Mark 1418 ,20-21, John 1318. No. 6570 is emphasized by " Ohs.," written four times in the margin. T [Crossed off:] for these were sacrifices of peace, which were not for sin or guilt.

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shall not be for good pleasure unto you. And if a man offer a sacrifice of peace offerings unto J ehovah . . . it shall be entire, for good pleasure; there shall be no blemish therein], vs. 19-~1. As to what is contained in verses 19 to ~4 inclusive, see above, chapter 21, verses 17 to ~1 inclusive. Here blemishes or faults are again treated of, but differently, for mention is made of other faults also. Thus, what is contained in chapter 21, verses 17 to 21 inclusive, and in the present verses, concerns a perverted doc trine of faith, the perversities being here described. They are various in accordance with the meaning of each blemish or fault. There shall be no blemish (vs. 21), that is to say, there shall be no falsity or error. 6573. [Blind, or broken, or maimed, or having a wart, or lep rous,s or scabby; them ye shall not offer unto Jehovah; neither shall ye make of them an offering by fire upon the altar unto Je hovah], vs. 22. Blind, that which is not understood. Broken or maimed, that which is taken away from the true doctrine of faith; this is done when the words of God Messiah are mutilated, so that the full sense may not be seen, being that which, for some reason, they conceal. Having a wart is that which is full of impure loves, for warts break out from an impure blood. Scabby, this likewise is from loves of the body. Leprous-when what is profane is in serted. 6574. [An ox that hath a member over-long or shortened,9 that mayest thou offer for a freewill offering; but for a vow it shall not be accepted], vs. ~3. An ox having a member over-long or short ened~if, from natural causes, it be amplified over and above what is required; see above [n. 6555]. 6575. [But that which is crushed and bruised, and torn away and cut off, ye shall not offer unto J ehovah; neither shall ye do this in your land], vs. ~4. It is crushed when silence is kept con cerning something; bruised, when it is so confused that there is no coherence; torn away, when it is taken away therefrom; and cut off, so that it is too short to be perceived. These are the deceits which evil spirits use to suffocate a good harvest, and to sow tares among the wheat, respecting which God Messiah speaks [Matt. 132 4-26]. In the next verse, ~5, this is called" corruption," for
See n. 6557 note. See n. 6555 note.

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19-~7

[6576-6577

in this way the doctrine of faith is corrupted and perverted. 1 6576. [Neither from the hand of a son of the stranger shall ye offer the bread of your God of any of these; because their corrup tion is in them; blemish is in them: they shall not be accepted for you], vs. ~5. Sacrifices, like worship, are here called the bread of God. Thus, by bread in the Old Testament, is signified all ritual or representative worship. So likewise in the New Testament, by bread is meant all worship by the internal man, to wit, faith, char ity, love, and, in the supreme sense, God Messiah; for by bread is signified all spiritual food. That all deceit may be absent, it is here added that no such thing shall be offered by the hand of a stranger, being one who is of another faith. Thus, for the teach ing of such things, one should not substitute others who are of another faith-which deceit is used by some. 6577. [When an ox, or a lamb, or a kid, is born, it shall be seven days under its mother; but from the eighth day and thence forth it ,shall be accepted for an offering made by fire unto J e hovah] , vs. ~7. That the ox, etc., shall be seven days with its mother before it can be sacrificed, arises from the same cause as their being circumcised on the eighth day, and as Jacob's agree ment to serve for Rachel seven years, that on the eighth he might be sent away [Gen. ~930]. The seventh day was holy. The ani mal could not be used for holy things until it had passed the sev enth day. The septenary number becomes holy from the seventh day. The great septenary is circumstanced like the septenary of the days of the creation of the world. But because all lesser times are circumstanced like the greatest-as the whole is, so are the parts-all the parts are weeks; for thus also is the seventh day represented. This is the reason why the septenary number is holy, and this from the seventh day, which is the day when rest will come, that is, the kingdom of God Messiah. As regards circumcision, it is said, if I mistake not, that for six days an infant is regarded as being in its impurity,2 but on the seventh day, on account of the representation, it is purified or is regarded as holy. There will
1 Here, at the top of a page marked "H 23" comes the following, which is crossed off by the Author: "Human body, that it is a microcosm in the macrocosm, see Body." This is an Index entry. See n. 4301 note, where it is erroneously stated that there is only one such entry in Codex 61, for the pres ent is a second (and last) entry. Confer Genesis 171.

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THE WORD EXPLAINED

then be rest. Therefore, on the first day of the second week, it was to be circumcised, for thus it first enters into life. Prior to this, it was as though dead; for the first day of circumcision was the first day of the new life, etc., etc. There were six days of the old creation; but the seventh holy day was profaned by Adam. These days of the new creation commenced from the eighth day.s 6578. The whole burnt offering or sacrifice signified the wor ship of God Messiah. Man is to be educated in this before he makes offering to God Messiah. Thus, during this time it is com manded that an animal shall not be offered until it has been under its mother, etc., etc. Th(!re is no set time, however, in respect to education; but the set time in the text was to be observed on ac count of the representation of the things which have been spoken of. 6579. [And whether it be cow or a cattle;' ye shall not slay it and her son in one day], vs. ~8. That a cow or a cattle and her son were not to be sacrificed in one day, likewise had in view and represented the formation and reformation of man. As regards man's formation, first it is externals that live, as it were; then his internals; and after this, things more internal. Therefore, under standing and judgment come with age. So likewise with reforma tion. Man's more interior things are reformed first, and then gradually his more exterior. That is to say, the intellectual mind with its will is reformed before the natural mind. (As to how these matters are circumstanced, this shall be told elsewhere, God Mes siah granting.) The one is the father 5 or the son of the other, and because they cannot 6 be reformed simultaneously, this is here represented by sacrifices, in that they cannot be offered together as an offering to God Messiah. In the regenerated man, that is, when the man is reformed, faith in God Messiah is the father; the understanding of the things that are to be believed is the son. But in the man to be reformed, the understanding of the things
The last two-thirds of this paragraph is emphasized by "Obs.," written several times in the margin. PeC'U8. See n. 3609 note. The Hebrew word translated pec'U8 is il~. In the Latin, Schmidius here uses peC'U8 as a feminine noun; see n. 3762 note. Swedenborg seems to have thought that b08 and pec'U8 (ox or cow and cattle) are used by Schmidius as masculine nouns, but Schmidius uses the femi nine pronoun ipsa (ipsam et filium ejus). The Hebrew, however, uses the masculine (or neuter) pronoun" he (it) and his (its) son." Reading neq'Ueant for queant (they can).

116

III Ad. 6017-60fl3

LEVITICUS XXII:

~8-XXIlI:

1-43

[6580

that are to be believed is, as it were, the father. Thus faith is born later, for the man must first be instructed before being admitted to things holy, as said above [n. 6568]. This, then, is what is repre sented. 6580. [And if ye will sacrifice a sacrifice of confession unto Je hovah, that it may be for good pleasure unto you, then shall ye sacrifice], vs. ~9. There was also the sacrifice of the confession of sins, there being thus many sacrifices. Sacrifices were thus in place of supplications; for when they came to God Messiah, they were not to be empty [Exod. ~315, 3420 ; Deut. 1616 ]. These of ferings or supplications were made by sacrifices. Thus, they were nothing else than the remembrance of the Messiah, by whom they called upon Jehovah the Father, for there is no other approach, no other way, no other mediation, save God Messiah, etc., et~. LEVITICUS XXIII 1 And Jehovah spake unto Moses, saying, ~ Speak unto the sons of Israel, and say unto them, The set feasts of J ehovah, which ye shall call convocations of holiness, even these are my set feasts. 3 Six days shalt thou do work: 1 but on the seventh day is the sabbath of the sabbath, a convocation of holiness; ye shall do no work: it is the sabbath of Jehovah in all your dwellings. 4 These are the feasts of Jehovah, even holy convocations. 5 In the first month, in the fourteenth of the month, between the evenings, is the pesach 8 of Jehovah. 6 And on the fifteenth day of the same month is the feast of unleavened cakes unto Jehovah: seven days shall ye eat unleavened cakes. 7 In the first day ye shall have a convocation of holiness: ye shall do no work of service. 8 Then ye shall offer an offering made by fire unto Jehovah seven days: in the seventh day is a convocation of holiness: ye shall do no work of service. 10 . . . When ye be come into the la.nd which I give unto you,
f

See n. 6585 note. See n. 3810 note.

III Ad.

60~4-60~5

117

THE WORD EXPLAINED

and shall reap the harvest thereof, ye shall bring a sheaf of the firstfruits of your harvest unto the priest: 11 And he shall wave the sheaf before Jehovah, for good pleas ure unto you: on the morrow of the sabbath the priest shall wave it. 1~ And that day when ye wave the sheaf ye shall make a he lamb entire, the son of its year, a whole burnt offering unto Je hovah. 13 And the mincha thereof, two tenths of fine flour mingled with oil, an offering made by fire unto J ehovah, an odor of rest: and the drink offering thereof [of wine],o the fourth of an hin. 14 And ye shall eat neither bread, nor corn parched or green, until the selfsame day that ye have brought the offering of your God. It shall be a statute of eternity throughout your genera tions in all your dwellings. 15 And ye shall count unto you from the morrow after the sab bath, from the day that ye brought the sheaf of the waving; seven sabbaths complete shall they be: 16 Even unto the morrow after the seventh sabbath ye shall count fifty days;. and ye shall offer a new mincha unto Jehovah. 17 From your habitations ye shall bring the bread of the wav ing ; twice two tenths they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto Jehovah. 18 And ye shall offer with the bread seven lambs entire, the sons of a year, and one bullock, the son of an ox, and two rams: they shall be for a whole burnt offering unto Jehovah, with their mincha, and their drink offering/ an offering made by fire, of an odor of rest to J ehovah. 19 Then ye shall make one kid of the she goats for a Sin, and two lambs, the sons of a year, for a sacrifice of peace offerings. ~o And the priest shall wave them, beside the bread of the first fruits, for a waving before J ehovah, over the two lambs: they shall be holy to Jehovah for the priest. ~1 And ye shall proclaim on the selfsame day, that it may be unto you a convocation of holiness: ye shall do no work of service. It shall be a statute of eternity in all your dwellings throughout your generations. ~~ And when ye reap the harvest of your land, thou shalt not
Omitted by Schmidius, but supplied in his Errata.
'See n. 6597 note.

118

LEVITICUS XXIII: 1-43 finish the corner of thy field when thou reapest, neither shalt thou gather the gleaning of thy harvest: thou shalt leave them unto the poor, and to the sojourner: I am Jehovah your God. ~4 . . . In the seventh month, in the first of the month, there shall be unto you a sabbath, a memorial of shouting, a convocation of holiness. 25 Ye shall do no work of service: but ye shall offer an offering made by fire unto J ehovah. ~7 Also on the tenth of this seventh month there shall be a day of atonements: a convocation of holiness shall it be unto you; and ye shall afflict your souls, and offer an offering made by fire unto Jehovah. ~8 And ye shall do no work in that same day: for it is a day of atonements, to make atonement for you before Jehovah your God. ~9 For whatsoever soul it be that afflicteth not itself in that day, he shall be cut off from his peoples. 30 And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. 31 Ye shall do no manner of work: it shall be a statute of eternity throughout your generations in all your dwellings. 3~ It shall be unto you a sabbath of the sabbath, and ye shall afflict your souls: in the ninth of the month in the evening, from evening unto evening, shall ye celebrate your sabbath. 34 . . . The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto Jehovah. 35 On the first day shall be a convocation of holiness: ye shall do no work of service. 36 Seven days ye shall offer an offering made by fire unto Jehovah: on the eighth day shall be unto you a convocation of holiness, and ye shall offer an offering made by fire unto Jehovah: this shall be the close: 2 therefore ye shall do no work of service. 37 These are the set feasts of Jehovah, which ye shall call convocations of holiness, to offer an offering made by fire unto Jehovah, a whole burnt offering, and the mincha [thereof],s a sacrifice, and drink offerings, the thing of a day in his day: 38 Beside the sabbaths of Jehovah, and beside your gifts, and
See, n. 6608 note. I Added by Schmidius,

119

6581]

THE WORD EXPLAINED

beside all your vows, and beside all your freewill offerings, which ye shall give unto J ehovah. 39 Only: 4 In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto Jehovah seven days: on the first day shall be a sabbath [of the sab bath],5 and on the eighth day a sabbath. 40 And ye shall take you on the first day the fruit of the tree of honor, branches of palms, and the bough of a thick tree, and willows of the torrent; and ye shall rejoice before Jehovah your God seven days. 41 And ye shall keep it a feast unto Jehovah seven days in the year, it shall be a statute of eternity in your generations: in the seventh month shall ye keep it. 4~ Ye shall dwell in tabernacles seven days; all that are native born in Israel shall dwell in tabernacles. 43 That your generations may know that I made the sons of Israel to dwell in tabernacles, when I brought them out of the land of Egypt: I am Jehovah your God.
THE KINGDOM OF GOD. lit

6581.t This chapter treats of the set feasts, these being the two great feasts besides the feast of weeks. 6 All these feasts, like the seventh day, signify the kingdom of God Messiah, that is to say, rest, when they will rest from all work. That they represent the kingdom of God Messiah can also be evident from their name, in that they are called "convocations of holiness" or holy con vocations, being the time when all the saints are to be called to gether-the seventh day is likewise called a holy convocation, see verses ~-4, 8, ~l, ~4, ~7, 36----for then men will be gathered to gether and presented for judgment, and those who had faith in God Messiah will enter into his kingdom and his rest. The sev
See n. 6611 note. Added by Schmidius. * This title is taken from the front page of Codex 61. t No. 6581 seq. is referred to by the Author in the margin of his Schmidius' Bible at Gen. ~2. The three feasts in question are: 1. The Passover. 9. The Feast of Taber nacles. 3. The Pentecost or the Feast of Weeks, so called because it was held fifty days after the Passover or seven weeks after the morrow following the Passover. The first two lasted seven days, the third one day.

uo

III Ad.

60~6-60~9

THE KINGDOM OF GOD

[658~-6583

enth day signifies the same thing. Then shall be a perpetual feast or eternal peace and rest. Therefore, in his inmost church, the kingdom of God Messiah will be celebrated, not only three times a year and on every seventh day, but also every day, nay, every hour and every minute. This is done when there is remembrance of God Messiah, it being in this way that man seeks his kingdom, which will be the All in all of his thoughts; for then all things prosper. 6582. Nothing has ever been created in the entire world, which does not in some way carry a type or idea of the kingdom of God Messiah; for nothing can ever exist which does not look to the ulti mate end, inasmuch as every mediate end contains within itself the ultimate end, and so has that end in view-but in its own way. This can be confirmed by so many considerations that pages would not suffice. It is man alone who does not look to the kingdom of God Messiah, looking rather to the opposite, namely, to the king dom of the devil. Being formed into the idea thereof from the womb, and thus from infancy, he must necessarily be reformed; and he is finally reformed when he looks continually to the king dom of God, it being in this way that he is led to that kingdom. Then all things prosper with him; for there is nothing in the uni verse which is not drawn to the ultimate end as by a torrent, there being nothing in the universe which does not exist, each in its own way, for the sake of the ultimate end. Thus is it when man is re formed and so is at last in that torrent and is also led to that end. Therefore it cannot then be otherwise than that all things prosper with him; for he who is in the stream of the means is ruled by the Providence of God Messiah. This is so clear in itself that one must wonder that it lies hidden in obscurity when the universe, with every single and most single thing in the universe, exhibits it before the eyes. 7 6583. Now, since this people Jacob, also called Israel on ac count of the representation, was taken that it might represent on earth the kingdom of God Messiah, and l1light present in a kind of type, the earthly paradise and so the heavenly, which is the king dom of God in heaven as on earth, as we read in our Lord's Prayer [Matt. 610 , Luke 11 2 ], therefore these feasts were now instituted
1 Lengthwise in the margin of his n. 6032--33 [no ten: Ooncerning the kingdom of God Messiah.

65B~],

the Author has writ

III Ad. 6030-6034

Ul

6584-6585]

THE WORD EXPLAINED

with them; and the seventh day was chosen wherein they might be free of all work. This day was held so holy that whosoever did work then would be cut off (Exod. 31 14 ,15, Num. 153 2-36). This was done for the sole reason that 8 they might then represent the priesthood and kingdom of God Messiah; for on the other days they could not even remember him, and this because of the loves of the world and self implanted in them, and so because of the pleasures which alone they had before their eyes. By these, and so by the devil, for the kingdom of the devil is in both the former and the latter, they were drawn aw~y from him. Yet, when re formed, they would remember the kingdom of God Messiah con tinually, every day, every hour, and every moment, it being in this way that man is gradually to be drawn back; for he who de votes himself to pleasures and to the loves of the world and self is brought to the love of God Messiah with such difficulty that he views it as a punishment.

------

6584. [And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, and say unto them, The set feasts of Jehovah, which ye shall call convocations of holiness, even these are my set fea.~ts], vs. 1,~. The subject treated of is the set feasts. As to these be ing called convocations of holiness or holy convocations, see what was said in the preceding paragraph. It is these feasts that are treated of in the verses that follow. 6585. [Six days shalt thou do work: 9 but on the seventh day is the sabbath of the sabbath, a convocation of holiness; ye shall do no work: it is the sabbath of J ehovah in all your dwellings], vs. 3. The fundamental thing in the set feasts is the seventh day. The septenary number was holy, and also the ternary, solely by reason of the kingdom of God Messiah, it being six days and also two, into which the time of the new creation is divided. The seventh day, like the third, is a holy day, when the kingdom of God Mes siah is to come. Hence these numbers were held as holy.l The six days may be seen treated of above [no 5893, 6577]. Respect ing the two days, it is evident that the first day is from Noah to the first advent of God Messiah, and the second from this advent to his advent into glory. Hence the two days. His advent into glory is
8 Reading 'Ut for q'Uia (because). The Hebrew is, shall work be done, as in the A.V.
I [Crossed off:] n. 6039. So likewise now, the day-

U~

III Ad.

6035-604~

LEVITICUS XXIII: 1-6

[6586-6587

compared to the morning and to the rising of the sun. Therefore, the morning of the third day is the kingdom of God Messiah, as above [n. 6519]. Therefore also it was on the morning of the third day that God Messiah rose from the dead, which involves the resurrection of all the dead from their graves. As to the feasts, three in number, that they signified these days, can be evident from what follows, and especially from the last feast which was in the seventh month, after the harvest and the fruits had been gathered in [vs. 39], when it behooved them to live in tabernacles, and they rejoiced before Jehovah [vs. 40]. This is clear from the words in the present chapter, which deal with that feast. That feast, therefore, is the kingdom of God which was to be represented. What the other feasts represented, can be evident from the words themselves. 6586. As touching the seventh day, it is called the sabbath of the sabbath,2 meaning, that they should he completely at rest. By reason of the representation of God Messiah, it is called a convoca tion of holiness, as also are the other feasts, and this for the reason spoken of above [n. 6581] ; for a convocation is not only a gather ing together but is also the unanimous life of all who are to live as one in the kingdom of God Messiah, etc., etc. There must be a sabbath in all their dwellings, for it behooved them to represent paradise. Thus, they dwelt in their families, and their dwelling places represented the trees which constituted paradise. Thus, together, they all then represented paradise. As to this compari son, see above [no 6583]. These are the things which formed the many statutes. 6587. [In the first month, in the fourteenth of the month, be tween the evenings, is the pesach S of J ehovah. And on the fif teenth day of the same month is the feast of unleavened cakes unto J ehovah: seven days shall ye eat unlea'Vened cakes], vs. 5, 6. As concerns the pesach or passover, see above [no 3741 seq.], when it was instituted, being the time when they went forth out of Egypt. It was then a remembrance of the Messiah, of his 6rst advent into the world, and, consequently, of his passion, it being the Messiah who is the paschal Iamb. Therefore it was between the evenings,
See Exodus 3115 note. See n. 3810 note. In a few passages, Schmidius translates the word as passover.

III Ad. 6043-605Q

6588-6589]

THE WORD EXPLAINED

for the passion of God Messiah is compared to evening, inasmuch as then came darkness. They then remembered the captivity in Egypt and the deliverance from captivity by miracles, and, in the supreme sense, the deliverance from damnation by the Messiah alone. It was called the feast of unleavened cakes, from justifica tion; for leaven signifies those things in man which are iniquitous and damnable, these being like leaven. Therefore, by reason of the remembrance that these were taken away, it behooved them to eat unleavened cakes, that is to say, things unleavened, and this because of the representation of justification or of deliverance from spiritual leavens. Seven days here signifies the first week which was from Noah to the first advent of God Messiah, during which time they remembered the things spoken of. This also was the reason why all things were then representative. Unleavened cakes also are types-without darkness, etc., etc. 6588. [In the first day ye shall have a convocation of holiness: ye shall do no work of service. Then ye shall offer an offering made by fire unto J ehovah seven days: in the seventh day is a con vocation of holiness: ye shall do no work of service], vs. 7, 8. Here, in verse 7, is described the sanctification. That they then offered an offering made by fire signifies that at that time, namely, on the first day, they offered sacrifices; for every sacrifice is called an offering made by fire, this being a general expression denoting all representative worship. The feast lasted seven days. They then afflicted their souls [vs. !t7], as we read of the seventh day [chap. 1631 ], because they were void of work and of their pleas utes and desires. Thus they were imitators of the Messiah. As concerned their affliction, see below, verSes !t7 and !t9. Every sev enth day is called a convocation of holiness. Hence the first day and the seventh are so called in the present text; for when the ad vent of God Messiah into the world is celebrated, this is done on the first day and on the seventh, that is to say, continuously. The convocation of the saints, that is, the kingdom of God Messiah, will also be celebrated, for the one involves the other. Therefore, be fore his death, God Messiah says that they must not be sad, etc., etc. [John 141 , 27]-the words may be adduced. Pesach signifies to pass by, because he passed by; but see above En. 6587]. 6589. [When ye be come into the land which I give unto you, and shall reap the harvest thereof, ye shall bring a sheaf of the

1!t4

III Ad. 6053-6063

LEVITICUS XXIII: 7-14

[6590-6598

firstfruits of your harvest unto the priest], vs. 10. The subject here is the land when they shall come into it. By the land in this verse is not meant the kingdom of God Messiah but the church, or true faith. To reap the harvest then is to be taught from the Word of God Messiah concerning the internal law. The harvest is the doctrine concerning God Messiah. Then they shall bring a sheaf of the first fruits of the harvest unto the priest. As to what the first fruits are, or the first thing in the doctrine concerning God Messiah, this is understood from Reuben, to wit, that it is faith. A sheaf of the harvest is the doctrine concerning faith in God Mes siah. This they must bring to the priest-must present it to God Messiah, for it is his. Therefore it is waved [vs. 11]. 6590. [And he shall wave the sheaf before Jehovah, . . . on the morrow of the sabbath the priest shall wave it], vs. 11. As to what waving is, see above en. 50!5 seq.], namely, that it is infus ing him with life. Thus it must here represent the doctrine of faith, and the vivifying of the man. On the morrow of the sabbath means the day after the first week, for whether it be two days or two weeks, it amounts to the same thing. 6591. [And that day . .. ye shall make a he lamb entire, the son of its year, a whole burnt offering unto Jehovah] , vs. U. Then came the inmost sacrifice which was made by a lamb-there fore the paschal lamb. This must be a whole burnt offering, re specting which the reader may see above [n. 6887, 6480]. 6592. [And the mincha thereof, . . . an offering made by fire unto Jehovah, an odor of rest: and the drink offering thereof], vs. 18. So likewise the mincha and the other offerings [n. 51!6 seq.]. The offering made by fire, an odor of rest, means that hence comes rest. 6593. [And ye shall eat neither bread, nor ~orn parched or green, until the selfsame day that ye have brought the offering of your God], vs. 14. ln whatever way prepared, the bread of the new harvest was not to be eaten, because the doctrine concerning God Messiah, which is spiritual and celestial, will not be given until God Messiah comes into the world. First, offering is made to God Messiah; before this, no one is allowed to feed on spiritual food. The selfsame day was also a feast day, respecting which see else where; and this because of the remembrance of the things which

III Ad. 6064-6079

1!5

6594-6597]

THE WORD EXPLAINED

will come to pass after the first advent of God Messiah even to the second; these include the things here spoken of. 4 6594. [And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the waving; seven sabbaths complete shall they be], vs. 15. Seven sabbaths from that day is the second day. This likewise is divided into seven, as is each single day. 6595. [Even unto the morrow after the seventh sabbath ye shall count fifty days; and ye shall offer a new mincha unto Jehovah], vs. 16. Here the time must be observed, that it will be fifty days. The new mincha which was to be offered seems to be the doctrine of faith which God Messiah will give at the end of the second day. 6596. [From your habitations ye shall bring the bread of the waving; twice two tenths they shall be of fine flour; they shall be baken with leaven], vs. 17. The bread of the waving is the doc trine of faith which vivifies, for the bread was waved to the end that it might signify life. As to the bread being leavened, this signifies something deeper. The kingdom of God Messiah is lik ened to leaven [Matt. U~33, Luke 1321 ]-this may be looked up because nothing can be clarified unless it is fermented; besides other things which leaven here signifies. 6597. [And ye shall offer with the bread seven lambs entire, the sons of a year, and one bullock, the son of an ox, and two rams: they shall be for a whole burnt offering unto J ehovah, with their mincha, and their drink offering,G an offering made by fire, of an odor of rest to J ehovah], vs. 18. Then come all the sacrifices to gether. Seven lambs entire is a whole burnt offering most holy. Moreover, they were sons of a year; it .was due that they should fulfill one year, and so the first day. They also signify this time divided into seven. The bullock was spoken of above [n. 6577]. The two rams are the two days. This most holy whole burnt offer ing represents things most holy, as likewise does the mincha and the drink offerings. Wherefore also they are called an offering made by fire of an odor of rest to J ehovah. Besides these there were other sacrifices, being the sacrifices for sin and the peace sacrifices, etc., etc. (vs. 19).
The last half of n. 6593 is emphasized by "Obs.," written twice in the margin. In the Hebrew this is plural, as also in Tremellius.

III Ad. 6080-6091

LEVITICUS XXIII:

15-~7

[6598-6603

6598. [And the priest shall wave them, beside the bread of the firstfruits, for a waving before Jehovah, over the two lambs: they shall be holy to Jehovah for the priest], vs. ~O. Concerning the waving, see above [no 6403, 6590, 6596]. Over the two lambs. These signified the two days; also the two churches, the repre sentative and the non-representative, which latter is to be called the symbolic, as consisting of rites instituted symbolically. 6599. [And ye shall proclaim on the selfsame day, that it may be unto you a convocation of holiness], vs. ~l. That this is the second [great]' feast, is clear from what follows, for it is the feast of tabernacles, signifying the second advent of God Messiah. 6600. [And when ye reap the harvest of your land, thou shalt not . . . gather the gleaning of thy harvest: thou shalt leave them unto the poor, and to the sojourner], vs. ~~. Concerning these words, see above [no 65~0]. They signify that one must teach another, because he himself has received things free, and this from God Messiah and his kingdom. 6601. [In the seventh month, in the first of the month, there shall be unto you a sabbath, a memorial of shouting, a convocation of holiness], vs. ~4. Now comes the seventh month-whether it be the seventh day or month or year.. it is the same thing, for it is the septenary number that has the signification; the length of the time does not change or vary the matter itself. A memorial of shouting, that is, as said above [n. 6581], the kingdom of God Messiah will then be proclaimed; for then arcana will be opened concerning the advent of God Messiah, and concerning his king dom which is at hand. This also is called a convocation of holi ness, in the sense that holy things and holy men will then be called together. 6602. [Ye shall do no work of service: but ye shall offer an of fering made by fire unto Jehovah], vs. ~5. This will be celebrated by the remembrance of the kingdom of God Messiah; to offer an offering made by fire is to worship God Messiah. This also was a feast, being the feast of proclamation or shouting. 6603. [Also on the tenth of this seventh month there shall be a day of atonements: a convocation of holiness shall it be unto you; and ye shall afflict your souls, and offer an offering made by fire unto Jehovah] , vs. ~7. Now comes the feast of atonement. These three lesser feasts follow in this order: The feast of prepa-

III Ad.

609~-610~

1~7

6604-6606]

THE WORD EXPLAINED

ration or of waving, in that they were thus vivified; the feast of shouting; and the feast of atonement. 6604. [And ye shall do no work in that same day: for it is a day of atonements, . . . For whatsoever soul it be that afflicteth not itself in that day, he shall be cut off from his peoples . . . It shall be unto you a sabbath of the sabbath, and ye shall afflict your souls], vs. ~8-3~. They will then expect God Messiah, and will think continually concerning his advent and his kingdom. This then is the atonement. That they should afflict their souls and should do no work, signifies the things which will come to pass at that time. Whether to afflict your souls' means to be tempted or to be in continual expectation, both in heaven and on earth, is not yet known. How they should afflict themselves is not stated; whether it was by fasts or merely because they were free only for divine work. That the virgins afflicted themselves by waiting even to the evening [Matt. ~5], is known. God Messiah says that they shall watch, for they know not at what hour he will come' [Matt. ~442, ~513]. Therefore the danger is great that he who does not watch will die, and, for this reason, it is so often repeated in this chapter, that they should observe this feast in a holy man ner, and that otherwise they would be cut off; for it is a feast of atonement. What follows is the feast of justification or sancti fication. 6605. [The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto J ehovah], vs. 34. Now comes the second great feast, which is called the feast of taber nacles, and which was on the fifteenth day of that month. This exactly corresponds to the two days, after which, when they have passed, will come the morning. The morning signifies the begin ning of the third or last day. Therefore also, the Messiah rose on the morning of the third day. Hence the resurrection of the dead on the fifteenth day of the seventh month. 6606. This feast is now described, and also why it is called the feast of tabernacles. The first two days are also days between the evenings; therefore the morning of the third day follows; for, whether the day be from evening to morning, or be two evenings to the morning, it comes to the same thing. The intermediate time is called between the two evenings. The feast of tabernacles dif fered from the feast of unleavened cakes or the paschal feast, in

us

III Ad. 6103-61U

LEVITICUS XXIII:

~8-36

[6607-6608

that the feast of tabernacles was on the fifteenth day of the seventh month, while the passover was on the fourteenth day of the first month. But the feast of unleavened cakes commenced on the fifteenth day, so that the passover preceded, being between the evenings, and thus the feast of unleavened cakes followed. There were six whole months between them, that is, six days. Furthermore, for seven days this feast of tabernacles was celebrated by sacrifices, and the feast of unleavened cakes by the eating of unleavened cakes. In both feasts there was a holy convocation on the first day and on the seventh day. The final clause was that they should do no work but should rest [vs. 36], and it should be a day to be worshipped in a holy way. That in the feast of the tabernacles they offered sacrifices [ibid.], that is, offerings, signifies that they would then worship God Messiah, etc., etc. 6607. [On the first day shall be a convocation of holiness: ye shall do no work of service], vs. 35. The first day signifies the advent of God Messiah into the world. The seven days, when they were to offer sacrifices, signify the time from the first advent of God Messiah to his second advent. The like is represented in the small as in the large. 6 It is called a convocation of holiness, as in verse ~, because it is a feast. 6608. [Seven days ye shall offer an offering made by fire unto J ehovah: on the eighth day shall be unto you a convocation of holiness, and ye shall offer an offering made by fire unto Jehovah: this shall be the close: 1 therefore ye shall do no work of service], vs. 36. Seven days ye shall offer an offering made by fire unto Jehovah-it will be celebrated by the adoration of God Messiah, an o~ering made by fire meaning all worship which was pleasing, for which reason it is called an odor of rest [vs. 13, 18). This is the
[The following unnumbered paragraph is here crossed off:J Verse 39. They were to celebrate this feast when they had gathered in the fruit of the earth. So likewise, as God Messiah declares, when the kingdom of God Messiah is come, the harvest is gathered, and then they will be separated into bundles, etc., etc. [Matt. 138o J. 'ni~lI from a root meaning to close, shut up, restrain, has been variously interpreted. The A.V. translates it a solemn assembly, that is, a shutting in or gathering together of the people; but it adds the marginal translation day of restraint. Castellio has holy days, i.e., days confined to worship; Tremellius, forbidden (days), Le., days restricted to acts of worship; Pagnirti, retention. Schmidius' translation final clause is based on the idea, expressed in n. 6608, that the words that follow enclose or include the whole of the laws here laid down.

III Ad.

6113-6a~

a9

6609-6611]

THE WORD EXPLAINED

close, to wit, the last feast. The three other feasts were for the sake of this, as can be evident from each one of them. That they should do no work, is now repeated, because it signifies that rest into which they will enter, of which David speaks, etc. [Ps. 13~14]. 6609. [These are the set feasts of Jehovah, which ye shall call convocations of holiness, to offer an offering made by fire unto Jehovah, a whole burnt offering, and the mincha, a sacrifice, and drink offerings, the thing of a day in his day], vs. 37. Here it is again said that the feasts are to be called convocations. They are said to be convocations in that they signify th~athering tog~t~er _oCthe saints on the last day. The three lesser feasts-the feast of the waving of the sheaf (vs. 10, 11 seq.), the feast of this procla mation (vs. ~4), and the feast of atonements (vs. ~7)-also looked to this convocation. 6610. [Beside the sabbaths of J ehovah, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye shall give unto J ehovah], vs. 38. In these feasts is con tained the whole worship of the representative church. The of fering by fire to J ehovah [vs. 37] was a sacrifice. The whole burnt offering and mincha were also sacrifices, and likewise the drink offerings. The sabbaths, that is, the feasts. The gifts were votive and free will. The votive gifts are not spontaneous because the man is obligated, so that they are not then given of free will. " The thing of a day in its day" [vs. 37] means that each day and each feast has its own rite and its own worship. 6611. [Only: 8 In the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto J ehovah seven days: on the first day shall be a sabbath, and on the eighth day a sabbath], vs. 39. This feast is described as repre senting the second advent of God Messiah, in that all the fruit of the earth will then be gathered in, just as God Messiah compares . his kingdom to the harvest which is then gathered [Matt. 133o J. Moreover, man is like a harvest in the field, etc., etc. On the sev enth day was a celebration in memory of the new creation, as also was the feast of unleavened cakes,9 the seven holy days being the perpetual worship of God Messiah, and a perpetual feast.
a Schmidius, because of the words" this shall be the close" (vs. 36), has added the word Only. This is the Passover, when for seven days they were to eat unleavened cakes (vs. 6).

130

III Ad. 6U3-6136

LEVITICUS XXIII:

37-4~

[66U-6614

6612. [And ye shall take you on the first day the fruit of the tree of honor, branches of palms, and the bough of a thick tree, and willows of the torrent; and ye shall rejoice before Jehovah your God seven days], vs. 40. That they should take of the fruits of the tree of honor means here that they should enjoy the fruit. These things are compared to trees because compared to paradise; the heavenly paradise is the kingdom of God Messiah. The tree of honor means every tree in that paradise. In the supreme sense, the tree of honor is the tree of life. Branches 1 of palms are the foliage or branches of palm trees, being tall and precious trees of the wood. They signify those in inmosts who are compared to palms. A thick tree-its branches mean those who are more in terior. Thick trees have this signification, because [in the text] they are set midway between those who are interior, being the wil lows, and those who are inmost [being the palms]. What kind of tree this is, is not mentioned, but it is a tree which signifies those who are more interior, thus the tree of intelligence. Willows of the torrent are those of the third class, being those who are at the torrent or at the border of the torrent. They are the end ones. That they should rejoice during these days signifies the joy and felicity which shall be in the kingdom of God Messiah. 6613. [And ye shall keep it a feast unto Jehovah seven days in the year: . . . in the seventh month shall ye keep it], vs. 41. That they should keep it is here repeated, to the end that it may be confirmed. 6614. [Ye shall dwell in tabernacles seven days; all that are native born in Israel shall dwell in tabernacles], vs. 4~. They were to dwell in tabernacles, and this that they might represent the life of sojourners. As to what the life of a sojourner is, and what soj ourning, see above [n. 6515]. The tabernacles signified holy houses, such as were in the primitive church. 2 They were tabernacles because all were then in the house of God Messiah, as in temples. Each house then represented a little house and a little heaven, and from these the greater and so the greatest, the latter being called, in the universal sense, a temple. It is said native
1 Spathi, a word applied to the branches of the palm family only. The context indicates that by "the primitive church" is here meant the Christian Church in Apostolic times. Every house where dwelt a Christian family was then called a church (Rom. 165 ; 1 Cor. 1619 ; Col. 41~), and it was in such houses that the brethren met for worship.

III Ad. 6137-6150

131

6615-6616]

THE WORD EXPLAINED

born because he is a native of heaven, for, as was said [n. 6491], it was Israel who was to be represented; for this reason, the people is called Israel. 6615. [That your generations may know that I made the sons of Israel to dwell in tabernacles, when I brought them out of the land of Egypt], vs. 43. Here the reason is told, to wit, because when they were brought from captivity, they dwelt in tabernacles, that is to say, were sojourners, in that they wandered in the wilder: ness. They the!l carried their tabernacles or habitacIes around with them, that in this way they might remember all that these signify in their different senses.
LEVITICUS

XXIV

1 And Jehovah spake unto Moses, saying, ~ Command the sons of Israel, that they bring unto thee for the candlestick, oil of the olive, pure, beaten, to cause the lamp to rise up continually. 3 Without the vail of the testimony, in the tent of assembly, shall Aaron order it from the evening unto the morning before J ehovah continually: it shall be a statute of eternity throughout your generations. 4 Upon the clean candlestick shall he order the lamps before Jehovah continually. 5 And thou shalt take fine :flour, and bake twelve cakes thereof: two tenths shall be in one cake. 6 And thou shalt set them in two rows, six in a row, upon the clean table before Jehovah. 7 And thou shalt put upon the row, pure frankincense, that it may be on the bread for a memorial, even an offering made by fire unto J ehovah. 8 On every day of the sabbath shall he order it before Jehovah continually, from-with the sons of Israel by a covenant of eternity. 9 And it shall come to Aaron and his sons, to eat it in the holy place: for it is holiness of holinesses unto him of the offerings of Jehovah made by fire by a statute of eternity.
6616. After treating of the feast of tabernacles, that is, of the second advent of God Messiah and, consequently, of the kingdom
13~

III Ad. 6151-6153

LEVITICUS XXIII: 43-XXIV: 1-4

[6617-6620

of God Messiah which shall be the morning, the subject then taken up is the lamp; for God Messiah is the morning, and, consequently, the rising sun, and so the lamp and the flame which will burn con tinually and which is called the holy flame. 6617. [Command the sons of Israel, that they bring unto thee for the candlestick, oil of the olive, pure, beaten, to cause the lamp to rise up continually], vs. 2. As to the oil, namely, the oil for the lamp, see above [n. 4774, 5099]. The candlestick is heaven; the lamps are (twelve or seven) ; 4 the oil whereby the lamps are kin dled is faith. 6618. [Without the vail of the testimony, in the tent of assem bly, shall Aaron order it from the evening unto the morning before J ehovah continually: it shall be a statute of eternity throughout your generations], vs. 3. The Messiah is represented by the pon tiff, and now by Aaron, who made the lamp to go up. So does God Messiah. In the tent of assembly, meaning in the habitac1e be fore the ark. s By the habitac1e are meant spiritual 'minds, minds which, without this flame, that is, without love, have no light. 6 From the evening unto the morning, that is, during the whole time of reformation; see Exodus 2720. It is said, before J ehovah, be cause it is a representation; but when it is no longer a representa tion, it will be J ehovah God Messiah who will kindle [the lamp], he being the very flame and light. Then will be perpetual morn ing. This also was represented by the lamp or perpetual flame. It is frequently added, a statute of eternity, signifying that it in volves the kingdom of God Messiah, this being the statute of eternity. 6619. [Upon the clean candlestick shall he order the lamps be fore Jehovah continually}, vs. 4. Upon the clean candlestick. The candlestick signifies the assembly of the saints, as in Revela tion [120]. The clean candlestick is the holy congregation, being the congregation of the saints. Here, the lamps are their heads, and also the holy flame itself. Therefore leaders, kings and chief men, were called lamps; see the historical books Efl Sam. 21 17 ; I Kings n 36 , 154, 2 Kings 8 19 ; 2 Chron. 21 7 ]. 6620. [And thou shalt take fine flour, and bake twelve cakes
The lamps in the tabernacle were seven, but nowhere in the Bible is any mention of twelve lamps. The Latin editor has (twelve or seven (leaders]). This is probably a slip for vail. This sentence is emphasized by " Obs.," written twice in the margin.

III Ad. 6154-6166

133

66~1-66~4]

THE WORD EXPLAINED

thereof: two tenths shall be in one cake], vs. 5. As this verse treats of the lamps, so likewise it treats of the holy bread, which is called the bread of faces (Exod. ~530); for this bread signifies celestial and spiritual food in the kingdom of God Messiah. With respect to its being made of fine flour, see above [n. 5U9], as to what fine flour signifies. Filne flour is that which is finely ground. From this was prepared the bread. That there were twelve cakes follows from the twelve tribes, signifying that which is contained within their names. Such things then will exist in the kingdom of God Messiah, for they will then receive their reward. Two tenths is a measure. It is said two tenths by reason of the number ~40 or ~4, for the twelve cakes, in each of which are two tenths, make ~40 or ~4 [tenths]. As to what ~4 is, this, God Messiah granting, will be told elsewhere. 6621. [And thou shalt set them in two rows, six in a row, upon the clean table before J ehovah], vs. 6. They were set in two rows; these are the two churches which yet in themselves are one, but dis tributed into two rows. See, moreover, as to what the rows in Aaron's breastplate are [n. 4847], and also what the two tables [no 4818, 5~71]. Upon a clean table. As to what the table is, see above [no 4701, 4703--4, 5807]. 6622. [And thou shalt put upon the row, pure frankilncense, that it may be on the bread for a memorial], vs. 7. Frankincense must be put upon the row-as to what frankincense is, see above [no 5~56 seq.]. 6623. [On every day of the sabbath shall he order it before J e hovah continually, from-with the sons of Israel by a covenant of eternity), vs. 8. That it must be ordered on the day of the sab bath, clearly means that it shall be ordered in the kingdom of God Messiah, this being the seventh day. With sons of Israel, this is a covenant of eternity. 6624. [And it shall come to Aaron and his sons, to eat it iIn the holy place: for it is holiness of holinesses unto him of the offerings of J ehovah made by fire], vs. 9. Its coming to Aaron and his sons, represents that thus it will belong to the priestly kingdom to which that bread properly pertains. This bread is called holilness of holinesses, because it is celestial and spiritual food.

134

III Ad. 6167-6178

LEVITICUS XXIV: 5-23

LEVITICUS

XXIV

10 And the son of an Israelitish woman, being the son of an Egyptian man, went out among the sons of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; 11 And when the son of the Israelitish woman blasphemed the Name, and cursed, they brought him unto Moses: (and his moth er's name was Shelomith, the daughter of Dibri, of the tribe of Dan:) 12 And they left him in ward, until it was determined unto them by the mouth of J ehovah. 13 And Jehovah spake unto Moses, saying, 14 Bring forth him that hath cursed without the camp; and all that heard him shall lay their hands upon his head, and all the congregation shall stone him. 15 And thou shalt speak unto the sons of Israel, saying, What man soever curseth his Gods S shall bear his iniquity. 16 But he that blasphemeth the name of Jehovah, slaying, shall be slain; all the congregation, stoning, shall stone him: both the sojourner and the native born, when he blasphemeth the Name, shall be slain. 17 And a man that smiteth any soul of man, slaying, shall be slain. 18 But he that smiteth the soul of a beast shall restore it; soul for soul. 19 And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; 20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him. 21 And he that smiteth a beast, shall restore it: but he that smiteth a man, shall be put to death. 22 Ye shall have one judgment; as for the sojourner, so shall it be for the native born: for I am Jehovah your God. 23 And Moses spake unto the sons of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stone.
See

n. 66g7 note.

135

66~5-66~6]

THE WORD EXPLAINED

l
l

6625. [And the son of an Israelitish woman, being the son of an Egyptian man, went out among the sons of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp], vs. 10. The chapter now treats of the casting down of those who do not acknowledge God Messiah but blaspheme him [vs. 11]. Previously it has treated of those who are in the kingdom of God Messiah, but now, under the story of the son of a man of Egypt striving with a son of Israel, it 'treats of those who will be cast down. For the wicked contend with sons of Israel, and, in deed, concerning God Messiah whom they then blaspheme, both 'openly in words and also in their heart. To me, this can be evident enough from experience; for after death the wicked, e~~allJ0..!:o~ oJ~e people 0.!.i!.-acob and Judah, a~pheme Him 0 enly and tacitly. Of these contentio~~ I da[Lnot s~a.k fQ.Lthey are -.!..hin~ rofane. I cannot bear to speak of the combats. 7 From this it can be evident who they are who are properly meant by .the son of an Israelitish woman; as also from the fact that he was an Egyptian man. These matters have been previously treated of [n. 3~84 seq.]. The same things are also signified by the man who came to the feast not clothed with a wedding gar ment, and who was cast out into a place of shade and death [Matt. ~~11-13]. The sons of the true Israel are the man of Israel. From this verse, it can also be evident that they contracted mar riages with Egyptians and magi. Thus they can in no way be of Abraham's seed. 6626. [And when the son of the Israelitish woman blasphemed the Name, and cursed, they brought him unto Moses: . . . And they left him in ward, until it was determined unto them by the mouth of Jehovah. And Jehovah spake unto Moses, saying, Bring forth him that hath cursed without the camp; and all that heard him shall lay their hands upon his head, and all the congre gation shall stone him], vs. 11-14. Here it is evident that he was judged by God Messiah, just as, in the case of the man who came to the feast not clothed with a wedding garment, command was given by the Master of the house, that is, by God Messiah, that he should be cast out [Matt. ~~13]. His being meanwhile in ward

, This indented paragraph, together with n. 6665, is cited by the Author in the Index to his Memorabilia, s.v., .J.JI&Laei. See Table of Contents.

136

III Ad. 6179-6189

LEVITICUS XXIV: 10-18

[66~7-6630

signifies the time before the last judgment. To stone a man is to wipe him entirely out of memory, for those stoned were heaped over with rocks. 6627. [What man soever curseth his Gods shall bear his iniq uity], vs. 15. To curse gods is to curse those who are in place of God Messiah, it being such men who were called gods, as, for in stance, princes, leaders, magistrates. 8 The representation of God Messiah in this people carries with it, that they who are. in His place are called gods. Moses is called the God of Pharaoh [Exod. 7 1 ] . - He shall bear his iniquity, that is, shall be guilty and be visited with punishment according to law. 6628. [But he that blasphemeth the name of Jehovah, slaying, shall be slain; all the congregation, stoning, shall stone him: both the sojourner and the native born, when he blasphemeth the Name, shall be slain], vs. 16. To blaspheme God Messiah brings the punishment of eternal death, for the blasphemer is then a man of the devil because he holds God Messiah in hatred. The sojourner and the native born mean all men in the entire globe, whether with' out the church or within it. To blaspheme God Messiah is to crucify Him, and also to wish to destroy the kingdom of God. This is a deadly sin. 6629. [And a man that smiteth any soul of man, slaying, shall be slain], vs. 17. Therefore, the subject now is the killing of a man, that is, leading one away from faith, and so from the king dom of God Messiah. This, to wit, the killing of a man spir itually, is what is meant in the more interior sense. 6630. [But he that smiteth the soul of a beast shall restore it; soul for soul], vs. 18. liere it is the killing of a beast, beast being set over against man. A man is one who is a spiritual man; a beast, one who is a natural man, being one who worships another than God Messiah, or who is not of the true faith. To kill him is to put a stumbling block in his religion. This is forbidden since he knows nothing else. But to convert him to faith in God Mes siah is not killing but making alive. It is forbidden to put a
Schmidius interprets Gods as here meaning magistrates, doing this pre sumably because, in verse 16, " cursing his gods" is contrasted with blasphem ing the name of Jehovah. Yet the Hebrew word which Schmidius invariably translates God is always in the plural. See n. fJ (Heading) and n. 1680. * This text reads: "See, I have made thee a God unto Pharaoh." See n.
3457,3568.

III Ad. 6190-6198

187

6631-6633]

THE WORD EXPLAINED

stumbling block before anyone from malice; as, for instance, the disturbing 9 of things sacred to another-unless one does this from zeal, that he may convert men to the true faith. It is dif ferent with those who are beasts, but yet know that God Messiah is the Savior of the world, and ordains all and single things in heaven and on earth. Soul for soul means to restore it. This statute is repeated in verse 21; it declares what the law of retalia tion is. 6631. [And if a man cause a blemish in his neighbor; as he hath done, so shall it be done to him; breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him], vs. 19, 20. This is the law of retaliation spoken of above [n. 6630]. This law draws its origin from love. So far as one loves, so far he is loved. Consequently, so far as one hates, so far he is held in hatred-but in place of hatred is punishment; nor, by reason of the indefinite variety of cases, can the injury or evil be estimated, save by an injury to the other in a like matter. 6632. [Ye shall have one judgment; as for the sojourner, so shall it be for the native born], vs. 22. The sojourner is one who is outside the church, the native born one who is within. 6633. [And Moses spake unto the sons of Israel, and they brought forth him that had cursed out of the camp, and stoned him with stone], vs. 23. This is what is had in view in the words which God Messiah spoke concerning him in the feast who was not clothed with a wedding garment [Matt. 22 11- 13 ]. That this man was the Jews can be sufficiently evident from the whole comparison.
LEVITICUS

:xXV

1 And Jehovah spake unto Moses in mount Sinai, saying, 2 Speak unto the sons of Israel, and say unto them, When ye come into the land which I give you, then shall. the land keep a sabbath unto Jehovah. 3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the yield thereof; 4 But in the seventh year shall be a sabbath of the sabbath 1
Vetitum est dare [cS:c] sicut non turbare sacra alius (It is forbidden to put [etc.] as for instance, not to disturb). The context shows that the non should be eliminated. 1 See n. 6637 note.

138

III Ad. 6199-6203

LEVITICUS XXIV: 19-XXV: 1-55

unto the land, a sabbath for J ehovah: thy field thou shalt not sow, and thy vineyard thou shall not prune. 5 That of thy harvest which comes up of itself, thou shalt not reap, and thy grapes that are separated, thou shalt not gather: it shall be a year of sabbath for the land. 6 And the sabbath of the land shall be food for you; for thee, and for thy servant, and for thy handmaid, and for thy hireling, and for thy stranger that sojourneth with thee; 7 And for thy beast, and for the wild beast that is in thy land, shall all the yield thereof be for food. 8 And thou shalt number unto thee seven sabbaths of years, seven years seven times; and they shall be unto thee seven sabbaths of years, nine and forty years. 9 Then shalt thou make the trumpet of shouting to pass over, in the seventh month, on the tenth of the month; in the day of atonements shall ye make the trumpet to pass over throughout all your land. 10 And ye shall hallow the fiftieth year, and proclaim liberty in the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return, a man unto his possession; and ye shall return, a man unto his family. 11 A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that [of yours] 2 which comes up of itself, nor gather [your] 2 grapes which have been separated. U For it is the jubilee, it shall be holiness unto you: ye shall eat the produce thereof out of the field. 13 In this year jubilee ye shall return, a man unto his possesSIOn.

14 And when thou sellest a sale unto thy neighbor, or buyest from the hand of thy neighbor, ye shall not oppress, a man his brother. 15 According to the number of years after the jubilee thou shalt buy from-with thy neighbor ; and according to the number of years of yields, he shall sell unto thee: 16 According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price thereof: for [according to] 3 the number of the years of yields doth he sell unto thee.
See n. 6645 note. Omitted by Schmidius.

139

THE WORD EXPLAINED

17 Ye shall not therefore oppress, a man his neighbor; but thou shalt have fear for thy God: for I J ehovah am your God. 18 Wherefore ye shall do my statutes, and keep my judg ments, and do them; and ye shall dwell upon the land in safety. 19 And the land shall yield her fruit, and ye shall eat to the full: and ye shall dwell thereon in safety. ~o And if ye shall say, What shall we eat in the seventh year? behold, we shall not sow, nor gather in our produce: ~1 And I have commanded my blessing upon you in the sixth year, and it shall give produce for three years. ~~ And ye shall sow the eighth year, and eat of the qld produce unto the ninth year; until the produce thereof come in, ye shall eat of the old. ~3 The land shall not be sold outright; for the land is mine; but ye are sojourners and strangers with me. ~4 And in all the land of your possession ye shall grant a re demption for the land. ~5 If thy brother be waxen poor, and hath sold away some of his possession, and if his redeemer cometh, which is near to him; he might be able to redeem that which his brother sold. ~6 And if the man have no redeemer, but his hand have ac quired and found sufficient for its redemption; ~7 Let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it. So shall it return unto his possession. ~8 But if his hand have not found sufficient to restore it to him, then that which is sold by him shall remain in the hand of him that hath bought it unto the year of jubilee: and in the jubilee it shall go out, and return to his possession. 47-49 And if the hand of a sojourner or stranger with thee grow strong, and thy brother that is with him wax poor, and is sold unto him that is a sojourner or stranger with thee, . . . one of his brethren Ibay redeem him: . . . or if his hand suffice, he may be redeemed. 54 And if he be not redeemed in these,4 he shall yet go out in the year of jubilee, he, and his sons with him. 55 For unto me the sons of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am J ehovah your God.
Schmidius here supplies the word ways.

140

LEVITICUS XXV: 1-55

[6634-6635

6634. That the kingdom of God Messiah might be represented to them, it was also commanded that every seventh year the land should not be sown [vs. 2], and that they should observe all else that follows. This kingdom is represented in every septenary number, both in respect to 5 days [and to months and years]. For on the seventh day was a convocation of holiness, that is, it was a feast day and a day of rest [chap. 233 ]. So also in the seventh month; hence the feast of tabernacles [ibid. vs. 34]. So likewise now in the seventh year, treated of in the present chap ter; nay, and furthermore, in the seventh age, when was the jubi lee. Thus, as it is in the particular, so also is it in every general. From this, then, it is most clearly evident that the kingdom of God Messiah must be in the internal man every day, every hour, and every minute. Thus, the kingdom of God Messiah must be in scribed on human minds; these carry the kingdom of God Messiah and so are formed after the image of the kingdom. This is done when God Messiah is worshipped with faith, for his is the kingdom! and he himself is the Kingdom, inasmuch as he is then the All in all of the man. The same, moreover, is inculcated in his Prayer, which is called the Lord's Prayer [Matt. 6 9- 13 ; Luke 11 2-4], from beginning to end, and the several particulars follow, exactly in their order, showing how his kingdom can be inscribed on man. Thus the kingdom of God Messiah carries every moment, or, as it is said, every point, in the man's every thought, every effort, every action. Therefore also there is nothing in the whole of creation which was not so created as to look to the kingdom of God Mes siah, each in its oWn way. And therefore we read that every crea ture awaits and groans that his sons may be delivered [Rom. "'~ I ,. 8 9-22] 8 6635. [And Jehovah spake unto Moses in mount Sinai, saying, Speak unto the sons of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto Jehovah] , vs. 1,2. When they come into the land of Canaan, which, as was said [n. 477 seq.], represented heaven or the king dom of God Messiah, the land shall have a holiday, this being the
Reading quoad for quod. [Written sideways in the margin of n. 6634 and n. 6635 respectively:] "Concerning the kingdom of God Messiah. Obs. bene," and "Obs. Concern ing the house of God Messiah."

III Ad. 6204-6218

141

6636-6639]

THE WORD EXPLAINED

rest which will come when the sons of God Messiah or the sons of the true Israel, come into his kingdom. 6636. [Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the yield thereof], vs. 3. The kingdom of God Messiah is compared to a field, and it is com pared to a vineyard, this being very frequently the case in the Old and New Testaments. 6637. [But in the seventh year shall be a sabbath of the sab bath 1 unto the land, a sabbath for Jehovah: thy field thou shalt not sow, and thy vineyard thou shalt not prune], vs. 4. This is now confirmed, as above [n. 6634]. 6638. [That of thy harvest which comes up of itself, thou shalt not reap, and thy grapes that are separated, thou shalt not gather: it shall be a year of sabbath for the land], vs. 5. Everything will them come up of itself; for the reformed man, the son of the true Israel, will produce the sowing spontaneously. Then is the heaven of God Messiah, since everything will be spontaneous, in asmuch as that is spontaI;leous which comes from love. Man, therefore, is not reformed unless he acts from love, and loves God Messiah above everything and his neighbor as himself. Hence come concord, unanimity, happiness, etc., etc. Then the earth will represent His kingdom. 6639. [And the sabbath of the land shall be food for you; for thee, and for thy servant, and for thy handmaid, and for thy hire ling, and for thy stranger that sojourneth with thee; and for thy beast, and for the wild beast that is in thy land, shall all the yield thereof be f or food], vs. 6, 7. There will be a communion of all; for so long as a man has regard to himself, and not to the com munity, the kingdom of God is not in him. Therefore when there is an alien love, the kingdom of God Messiah can never be in him. The opposite to His kingdom is to lov~lf above another, and to love the world, as for instance, natural pleasures, etc., etc., above anything else. In this verse the beneficiaries are enumerated in the order in which they are. It shall be for thee, because, while love is indeed said to commence from self, which is the case in the man who is not reformed, and is represented by one who is uncir cumcised in heart (chap. 26 41 ), it does not commence in oneself save in the sense of its being thence that love to the neighbor is
, See Exodus 3115 note.

142

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Ad. 6219-6230

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[6640-664~

learned. Man cannot acquire a knowledge of love toward another unless he learn it of himself. Every love must be a love which is one's own, and in true love there is nothing that is one's own except that what flows from the community seems to be one's own, and that one feels pleasure in the fact that all are happy. But this comes from God Messiah alone, who then rules the man. It is God Messiah alone who is that love, and the life of that love, etc., etc. When o'!}.e wishes to give to another all that is o~'s o~, and the other in turn likewise, then is the greatest happiness; and, in the kingdom of God Messiah, it is this that is love. This is mutual love, etc. 8 Thus for thee means also for the companion. For thy servant and handmaid-those who are under his jurisdiction. Nay, the enumeration extends even to wild beasts, thus to all men in the universe. 6640. Such is the love which will rule in the kingdom of God Messiah. Therefore, one is touched with pity even for the un happy, which comes from love. Thus they will pray continually for the unhappy who will be in hell; nor ca~ it be otherwise unless they were to live in forgetfulness of all. They love from the love of God Messiah. Nay, such is the love of God Messiah that he loves the unhappy more than those who are happy, as seen in the parable concerning the hundred sheep [Matt. 181 2-13, Luke 154-7], and concerning the ten pieces of silver 9 [Luke 15 8,9], also from his whole life. 6641. [And thou shalt number unto thee seven sabbaths of years, seven years seven times; and they shall be unto thee seven sabbaths of years, nine and forty years], vs. 8. This treats of the jubilee which was to return every seventh age, an age being taken as ten years. 1 Universally, this represents the kingdom of God Messiah. For this reason also there are seven ages, and since these are most holy, seven is multiplied by seven but not by six, etc., etc. 6642. [Then shalt thou cause the trumpet of shouting to pass over, in the seventh month, on the tenth of the month; in the day of atonements shall ye make the trumpet to pass over throughout all
The words in italics were a later addition to the text. The last four words appear to be a still later addition, and are not underscored by the Author. The autograph has ten lambs. , This is the usual definition of " an age" in the present work. See n. 3868 note; but the context suggests that here ten is a slip for seven.

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THE WORD EXPLAINED

your land], vs. 9. As to what the feast of shouting or proclama tion is, see above [n. 660~] ; for before the kingdom of God Mes siah comes, it must first be announced. Then it is first announced by the trumpet, that is, by a voice, this being compared to a trumpet. Therefore, this sound is called a voice [Exod. 1916,19, ~018, etc.], and here it is called a trumpet of shouting. 6643. There were three lesser feasts, between the two greater, namely, the feast of firstfruits when the sheaves brought to the priest were waved (chap. ~310 [11]) ; thus when the harvest is gath ered into bundles [Matt. 1330 ] and life is infused into them, to the end namely, that they may know what heavenly life is, what the good harvest, and what the evil. The second was the feast of shouting, which was held in the same month, respecting which see chapter ~324. The third was the feast of atonements (chap. ~327), in which there will be a universal shouting, in that they will worship God Messiah with faith. This is the universal trumpet. 6644. [And ye shall hallow the fiftieth year, and proclaim lib erty in the land unto all the inhabitants thereof: . . . and ye shall return, a man unto his possession; and ye shall return, a man unto his family], vs. 10. What the trumpet is, is here explained, namely, that freedom will be proclaimed. But what is freedom save that which comes from love? what love, wherein is freedom, save that which is within faith in God Messiah? Thus man is free when he is in that love, that is, in God Messiah. Man cannot come into this love unless he captures the contrary loves and so is led forth out of captivity. Respecting this freedom, much can be said which may be seen elsewhere, God Messiah granting. There is freedom when one does freely and from affection, and thus spon taneously, what Love Itself wills, etc., etc. Unto all the inhab itants in the land means to all in heaven and on earth; for heaven is represented by the land of Canaan. A man shall return to his possession-a possession is that which he receives in life, being that which he has then acquired, etc., etc. A man to his family-their relationship is according to their faith; hence comes the form of paradise. 6645. [A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that (of yours) 2 which comes up of itself,
144

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[6646-6647

nor gather (your) 2 grapes which have been separated], vs. 11. lt is said the fiftieth year; for seven is a holy number, signifying what is holy. So now we have seven times seven [vs. 8], by reason of its signifying a holy thing. But it will not go through the seventh year, as is evident from what has preceded, otherwise the year would be the fortieth,S which also involves the same thing, etc., etc. Concerning the eighth day, when they were circumcised, and concerning the eighth day, when they celebrated feasts, see above [no 6577]. Ye shall not sow because things would come up spontaneously, neither reap, as above, verses 5 to 7. Verse 19l is explained in like manner. As to verse 13, see verse 10, and also the following verses. 6646. [And when thou sellest a sale unto thy neighbor, or buyest from the hand of thy neighbor, ye shall not oppress, a man his brother], vs. 14. Who the seller is, or what a sale, and who the buyer, or what a purchase, can be evident from possession. No one had his own possession, because all the land was the pos session of God Messiah [vs. 9l3]. What a man sold was nothing of his own, but was from God Messiah, being the gift of the Holy Spirit. Thus possessions are the knowledges of truth and good, and so the doctrine concerning faith and concerning the kingdom of God Messiah. Thus to sell is to teach, and to buy is to learn. What the mind possesses is nothing but a gift, therefore 'its pos sessions are such knowledges and doctrine. In the inmost sense, the possession is faith wherein is truth and good. To oppress the neighbor is to claim for oneself what is not one's own; in the su preme sense, to claim for oneself faith and the doctrine of faith; it is also to deceive him with false doctrine, etc. 6647. [According to the number of years after the jubilee thou shalt buy from-with thy neighbor; and according to the number of years of yields, he shall sell unto thee], vs. 15. According to the number of years means according to the faculty or gift. Each individual receives a peculiar gift, that is, a peculiar yield. lt is according to this yield, or according to his powers, that he must teach and learn. He who has much, must communicate much, and bring forth fruit. This is the talent spoken of by God Messiah
Schmidius has your in place of her, Le., the land's. A literal translation would read: " that thereof which ... the grapes thereof which have been sepa rated." Confer n. 6641.

III Ad. 69l58-69l76

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THE WORD EXPLAINED

[Matt. 25 14- 3 ]. After the jubilee, the yield therefrom is counted. Thus the jubilee is the kingdom of God Messiah. Hence man's ability is estimated, as to how much he has from the kingdom of God Messiah. Moreover, buying faith and the kingdom of God Messiah, is said for acquiring it, and this for a price by means of charity and the works of charity, by temptations, labors, doc trines. 6648. [According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price thereof], vs. 16. The number of the years is the faculty as it takes increase and receives the gift of the Holy Spirit. Then he will sell, that is to say, will teach. Here is ap plicable the similitude respecting the talent [Matt. 25 14- 3 ]. 6649. [Ye shall not therefore oppress, a man his neighbor; but thou shalt have fear for thy God], vs. 17. You shall not deceive the neighbor by teaching falses ; you must give either much or lit tle, entirely according to your ability. If you deceive him, you will have fear of God Messiah. 6650. [Wherefore ye shall do my statutes, and keep my judg ments, and do them; and ye shall dwell upon the land in safety], vs. 18. Statutes are rites, and these include the things which per tain to redemption and justification. Judgments include the things which pertain to the internal law. 6651. [And the land shall yield her fruit, and ye shall eat to the full: and ye shall dwell thereon in safety], vs. 19. To dwell upon the land is to live in heaven. The fruits of heaven are eace, eternal felicity, etc., from l~e. In the spiritual sense, to eat i~ t.2-enjj)~ these things to eternity. To yield fruit is to yield felic ity, this being the fruit which is gathered from life in the body; for fruit signifies the reward. To eat to the full has the same sig .nification as what was said by God Messiah, that they who hunger shall be filled [Matt. 56]. The will dwell in safety:-the will no Ion er be in combat in' ured b the crew of the devil. The evil wita..all his crew cannot resist even a sin le one of them; how then can he resist such innumerable ones as are in heaven, when thes constitute a single man, as it were? 6652. [And if ye shall say, What shall we eat in the seventh year? behold, we shall not sow, nor gather in our produce], vs. 20. This verse treats of the seventh year. During life, men are anx

146

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[6653-6654

ious as to what they shall eat, wherewith they shall be clothed, and many other things which are human. sa But to those who have the kingdom of God Messiah within them, these things are given daily. Thus, more will be given them in the kingdom of God Messiah, for they will have no care as to anything; they will live in the greatest peace; something new will be given them every hour, with indefinite variety; for such men will be like spirits who, if it be allowed, may then be described, to wit, that they are ignorant of time, and, consequently, have no care con cerning things to come, but gifts will be made them every min ute; and many other things from the description of spirits, which, God Messiah granting, might be told in this place. 4 There will be given them during life, that which spiritually corre sponds to food and garments. This can be gathered from what has preceded, especially from the bread of faces and the garments of the priests, etc., etc. Wherefore, God Messiah says that the worldly seek what they shall eat and wherewith they shall be clothed [Matt. 631 ,32] ; not so those who are heavenly; look up the words. To sow and to gather the produce-these words may be applied as meaning that what is gathered is not earthly produce but treasures in heaven, etc. 6653. [And I have commanded my blessing upon you in the sixth year, and it shall give produce for three years], vs. 9l1. In the supreme sense, the blessing is God Messiah who is the Blessing itself. Jehovah the Father speaks in this way to his Son. In the sixth year-because then, as said above [n. 6601], the arcana of faith, which are the produce of three years, will be revealed by God Messiah. The three years are holy years; therefore they signify eternity. Otherwise it was no more than two years [for which produce was needed] ; but when a third year is added, as when a seventh, it is divine; see above [no 4741, 6645]. 6654. [And ye shall sow the eighth year, and eat of the old produce unto the ninth year; until the produce thereof come in, ye shall eat of the old], vs. 9l9l. Now again is commenced a new epoch; for every week involves the same thing as a week of a year. They shall eat of the old until the new comes. This also
a. Matthew 625. The indented part of n. 6652 is not cited by the Author in the Index to his Memorabilia. In the autograph, the first part of the indent is not indented, but it is marked by the Author as to be included in the indent.

III Ad. 69l93-6301

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THE WORD EXPLAINED

involves the same thing as above En. 6653], namely, that the ar cana of faith will be opened successively. 6655. [The land shall not be sold outright; for the land is mine; but ye are sojourners and strangers with me], vs. Q3. What was said above En. 6646] is here confirmed, namely, that to the spiritual or celestial man, that is, to the son of the true Israel, nothing is his own, for all the earth or all that men possess belongs to God Messiah. Faith, charity, and all that follows therefrom -these are given them. Not the least thing is man's own. Hence it follows that they are sojourners. A sojourner and stranger means that which is not one's own. So likewise then, if they themselves be sold (vs. 55) ; for whether it be the land or they, it amounts to the same thing. 6656. [A nd in all the land of your possession ye shall grant a redemption for the land. If thy brother be waxen poor, and hath sold away some of his possession, and if his redeemer 5 cometh, which is near to him; he might be able to redeem that which his brother sold], vs. ~4, ~5. Therefore the land must be redeemed, that is, that which is meant by the land, such as servants (vs. 55). Because we are sojourners, that is, cast to the outside of the heavenly kingdom, therefore we are redeemed. For were they natives of heaven and not cast out from heaven, they would not be redeemed. The possession is heaven; but it is not a pos session belonging to anyone as his own. Therefore it is said, the land is God Messiah's and we are sojourners and strangers [vs. Q3], and so are adopted. There is merely the use of the fruit, for there is no real possession. From this, it is most clearly evi dent that no mortal man is able to sell heaven, for it is not the property of any man but of God Messiah. 6 And the produce or fruit is that which comes from heaven, that is, from possession, and thus from the Possessor, God Messiah. This produce, therefore, is faith, charity, and the works of charity. These they must sell, each one according to his produce, for they seem to be able to dispose of them, that is, to teach. They are called the poor who sell these things or who will go into servitude [vs. 47]. Thus, the possession also, or the land, which is the same thing as the man, can be sold into servitude. The service is to labor under the ban
See n. 6077 note. This last sentence is emphasized by " Obs.," written twice in the margin.

148

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[6657

ner of God Messiah, and to merit a reward. The redemption is a redemption of the produce, not of the possession, that is, it is according to the produce. The produce is charity and the works of charity; it is according to these that he is redeemed or saved. 6657. These things are as yet most obscure to me, and I can by no means understand them. Therefore I pass them by for I have never been so disturbed, and disturbed in so perplexing a way. 1746, July 22 (0. S.).

LEVITICUS XXVI
1 Ye shall not make you idols nor a graven image, neither shall ye set you up a statue; neither shall ye place in your land the stone of an image, to bow yourselves down unto it: for I am Jehovah your God. 2 Ye shall keep my sabbaths, and reverence my sanctuary: I am Jehovah. 3 If ye walk in my statutes, and keep my precepts, and do them; 4 I will give your rains in their season, and the land shall yield her produce, and the tree of. the field shall yield its fruit. 5 And the threshing shall reach forth for you its hand to the vintage, and the vintage shall reach forth its hand to the sowing: and ye shall eat your bread to the full, and dwell in your land securely. 6 And I will give peace in the land, and ye shall lie down securely, and none shall terrify you: and I will make the evil wild beast to cease from the land, and the sword shall not go through your land. 7 And ye shall pursue your enemies, and they shall fall before you by the sword. 8 And five of you shall pursue an hundred, and an hundred of you shall pursue ten thousand: and yet your enemies shall fall before you by the sword. 9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 10 And ye snaIl eat the old that has become stale, and bring forth the old because of the new. 11 And I will set my habitacle in your midst; and my soul shall not abhor you.

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U But I will walk in your midst, and will be your God, and ye shall be my people. 13 I am J ehovah your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright. 14 But if ye will not obey me, and will not do all these [my] 1 precepts; 15 And if ye shall despise my statutes, and if your soul abhor my judgments, that ye do not all my precepts, while ye make vain my covenant: 16 I also will do this unto you; I will even appoint over you terror, with consumption, and burning fever, that shall consume the eyes, and torment the soul. And ye shall sow your seed in vain, for your enemies shall eat it. 17 And I will set my faces against you, and ye shall be smit ten before your enemies: they that hate you shall have dominion over you; and ye shall flee when none pursueth you. 18 And if ye shall not obey me in respect to these things, I will add to chasten you sevenfold for your sins. 19 And I will break the pride of your strength; and I will make' your heavens as iron, and your earth as brass. ~O And your strength shall be spent in vain: and your land shall not yield her produce, neither shall the tree of the land yield its fruit. ~1, ~~ And if ye walk contrary unto me, . . . I will add a plague upon you, sevenfold according to your sins. For I will send the wild beast of the field against you, . . . and your high ways shall be desolate. ~3, ~4 And if in these also ye will not be instructed unto me, . . . I will punish you yet sevenfold because of your sins. ~5, ~6 For I will bring upon you an avenging sword . . . and I will send the pestilence among you . . . And ye shall eat and not be satisfied. ~7, ~8 And if ye will not obey me because of this, . . . I will chastise you sevenfold because of your sins. 33 And I will scatter you among the heathen, . . . and your land shall be a desolation, and your cities shall be a waste.
T

Added by Schmidius.

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34, 35 Then shall the land have pleasure in her sabbaths, . . . because it did not rest in your sabbaths, when ye dwelt upon it. 39 And they that are left among you shall pine away in their iniquity in the lands of their 8 enemies; and also in the iniquities of their fathers shall they pine away with them. 40, 41 And if they confess their iniquity, and the iniquity of their fathers, . . . if then their uncircumcised heart be humbled, and they then acknowledge their iniquity: 49l Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land. 43 That the land is abandoned by them, and hath fulfilled her sabbaths, while she was made desolate by them: and they shall acknowledge their iniquity, in that they rejected my judgments, and their soul abhorred my statutes. 44 And yet this also: when they be in the land of their enemies, I will not despise them, neither will I abhor them, to consume them, to make vain my covenant with them: for I am Jehovah their God. 45 Therefore I will remember the former covenant with them, whom I brought forth out of the land of Egypt before the eyes of the heathen, that I might be their God: I am J ehovah. 46 These are the statutes and judgments and laws, which Je hovah gave between him and the sons of Israel in mount Sinai by the hand of Moses.
6658. The preceding chapter treated of the jubilee, and so of the advent of God Messiah into glory, that is, into his kingdom. In this chapter is now added, though briefly, what it is that leads men away from the kingdom of God Messiah, that is, which pre vents God Messiah with his kingdom from being able to be with them. The sum of all was that they should beware of the worship of others, consequently, of those things which are of the love of the world and self. This was the one thing of which the people were to beware, for otherwise the choir of angels which carried the kingdom 01 God Messiah and wished to celebrate [it] among them and, at the same time, to lead them to the kingdom of God Messiah, would withdraw. 6659. [ Ye shaZl not make you idols nor a graven image, nei
The Hebrew is
YOUf'.

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THE WORD EXPLAINED

ther shall ye set you up (L statue; neither shall ye place in your land the stone of an image, to bow yourselves down unto it: for I am J ehovah your God], vs. 1. In general, idols are all such things as the natural man worships-and these are innumerable. By a graven image is meant every artful thing which comes from man's imagination, and wherein he thus worships himself. It was cus tomary with the gentiles to set up a statue and adore it, or to build an altar and sacrifice to their idol. The stone of an image was a kind of shrine. Primitively, before they had altars and temples, men, in their simplicity, figured these to themselves by means of statues and stones of an image, as did Jacob, who not only anointed a stone with oil but also set it up as a statue and caned it the house of God or Bethel [Gen. Q8 18 ,19]. .This was done in several places in the land of Canaan, for several places are called Bethel. There fore, lest this people make for themselves idols and a graven image, and set up a statue and place the stone of an image [in their land], it was granted them to construct an ark with mercy seat and cher ubs, and likewise to build an altar and afterwards also a temple, that under their representations they might thus worship God Mes siah, as did the Ancient Church; for after a lapse of time, all these had fallen away from the institutions of the Ancient Church into idolatry. Such was also the case with this people, for they had idols even in the temple [Q Kings n 7 , Q3 4 ; Q Chron. 337 ,15], and the like round about it [1 Kings 11 7 , ~ Kings ~313], so that the worship of God Messiah likewise fell away into idolatry. 6660. [Ye shall keep my sabbaths, and reverence my sanctu ary: I am J ehovah], vs.~. Wherefore it is here again commanded that they shall continually remember the seventh day, that is, the kingdom of God Messiah; and this not only in time, to wit, every seventh day, also on the seventh month, and the seventh year, and, moreover, the seventh age, but also in such things as were before their eyes, that is to say, things in the sanctuary, that is, in the ark where was the law or testimony, and thus in all things which were round about and were of service to the inmost. All holiness comes from the sanctuary, that is, from the inmost; for the tent was sanctified by the sanctuary, by which, in the supreme sense, is meant God Messiah. 6661. [If ye walk in my statutes, and keep my precepts, and do them], vs. 3. These words, one and all, contain things which
15~

III Ad.

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[666~-6664

pertain to the worship of God Messiah; for to keep the seventh day and to reverence the sanctuary [vs. ~] is to worship God Mes siah. The statutes are all the rites of the representative church. The precepts are what are called the internal law, being faith and charity therefrom; also the works of the law, this being expressed by doing the precepts. 6662. [I will give your rains in their season, and the land shall yield her produce, and the tree of the field shall yield its fruit], vs. 4. By rains is meant the blessing which comes from above, that is, out of heaven, and so from God Messiah. Hence the land shall yield her produce, the land being the human mind, which has the growing harvest which comes solely from the Blessing, that is, from God Messiah. The tree of the field is the inferior mind, for hence comes the fruit, being the work of charity. 6663. [And the threshing shall reach forth for you its hand to the vintage, and the vintage shall reach forth its hand to the sow ing: and ye shall eat your bread to the full, and dwell in your land securely], vs. 5. The vintage is the wine, namely, that which cor responds to the drink which is used with food. 9 Therefore it is here said that the threshing shall reach forth its hand to the vin tage, and the vintage to the sowing. Hence then the bread; and that this is love, the reader may see above [n. 6576]. Thus they will have every happiness, and not the least thing will be lacking, this being the meaning of to the full. They will also have peace, this being here signified in the more interior sense, by dwelling securely; for no enemy from without or within will trouble them. 6664. [And I will give peace in the land, and ye shall lie down securely, and none shall terrify you: and I will make the evil wild beast to cease from the land, and the sword shall not go through your land], vs. 6. Moreover, that such is the case is now ex plained, it being explained in plain words that God Messiah will give peace in the land, that is, in man, namely, in his mind; to wit, that he will lie down securely. Respecting this security much is said in the Prophets, as, for instance, that a little child and a sheep shall lie down among lions [Isa. 11 6 ], etc., etc. Thus there will be none to terrify; for he will make the evil wild beast to cease, the evil wild beast being sin and everything which interiorly terrifies and torments the conscience, and, in the interior sense, all evil
[Crossed off:] for food without-

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cupidities which destroy peace. In the external sense, it means

that He will make every assault of the devil to cease. The sword
is the torment of conscience and whatsoever does injury. This
will not go through the land, that is, through the human mind.
C!6~ [And ye shall pursue your enemies, and they shall fall
before you by the sword], vs. 7. While the subject treated of is
the kin dom of God Messiah, it is, at the same time, t church
and its combat. Therefore in the church wherein is continual
combat, they shall pursue ~r_ enemies, to wit~ th~l @d .his
crew and so evil s iciis_!-these..hein~ enemy, sins~iJl~y-.hold aU
in h~treQ who belo1!!Lto God_Messiah.
FOL th~ continually strive to in st those who belon _-io God
\ Messiah; nor do they ~ver desistSo long as it is permitted them
I to be present. 0Uhe~ so ~uch can be said that ages would
J not suffice. They are so oisonous and so dece'tful that~o
~ mor al man can have an conce tion of it, as as been given
me by God Messiah frequently to experience. 1
And they shall fall by the sword, that is, will be tormented, as
_is .t.nlih.s that are the sword which passes
above [n. 6664]. throu~hem. --- - - ~
666: [And five of you shall pursue an hundred, and an hun dred of you shall pursue ten thousand: and yet your enemies shall
fall before you by the sword], vs. 8. That uth can ursue the
imm~n~crew of t}lO~wh<L_are in falsity, ~ be confirmed in
many ways; for t uth car~s with it, that none can r~,_etc.,
etc. In the te~ a definite number is assumed for an indefinite; for
) when God Messiah ives him the abilit ,a sin le one pu s to flight
)
a who resist, even were they the whole inferna crew. The are)
so insane and tenl ed that the fa own ill ear at t e least thing.
But when out of d~ er the are so bold that the wish to occupy
the whole of heaven. Their fear, however, is as great as their
boldness.
1667. [For I will have respect unto you, and make you fruit ful, and multiply you, and establish my covenant with you], vs. 9.
This is done when God Messiah turns his faces to them, for then all
things follow. This is described in general by making one fruit

1 This indented paragraph, together with the indented portion of n. 6625, is cited by the Author in the Index to his Memorabilia, s.v., Judaei. See Table of Contents. -

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[6668-6671

r charity.
I

ful and multiplying him. To multiply has regard to love and Thus owers will com~fro.m lQR alone will also be multiplied. To establish a covenant is to establish that which was promised from eterm y to sonsof the true Israel. 6668. [And ye shall eat the old that has become stale, and bring forth the old because of the new], vs. 10. The old that has become stale is that with which they are imbued, such as charity which they then enjoy. The old is brought forth because of the new, because new spiritual and celestial food is continually brought in. The old will bring this food forth, that is to say, it will arouse the things with which the man has been imbued by means of charity and the works of charity. 6669. [And I will set my habitacle in your midst; and my soul shall not abhor you], vs. ll. For God Messiah will be in their midst, he being the habitacle in the supreme sense; nor will he ab hor them, that is, never to eternity will he repudiate them. 6670. [But I will walk in your midst, and will be your God, and ye shall be my people], vs. 1~. This is now confirmed, for to walk in their midst is to live among them and to give them life. Here it is confirmed in plain words, that it is the kingdom of God Messiah that is treated of in the preceding verses; for here the present dis course is almost at an end. 6671. [I am Jehovah your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright], vs. 13. That is, God Messiah himself is J ehovah God, who brought Israel, or the sons of the true Israel, out of temptations and spiritual captivity, which deliverance they will continually remember, this being the reciprocal element. Therefore these words are so often repeated. That ye should not be their bond men, that is, should not serve the Egyptian idols or the devil. He is said to break the bands of their yoke, because these are broken when man is delivered from damnation, this being the spiritual cap tivity and the yoke under which is the entire human race; for men are bound with these bands, etc., etc., from very birth. That they should go upright is an answering phrase, meaning that they shall not be under the yoke, thus that they would no longer look down ward, namely, to the worldly and corporeal things to which they have bowed themselves down, that is, which they adored; but will

III Ad.

6360-637~

155

667~6673]

THE WORD EXPLAINED

be lifted on high and will look to heaven. "To go upright" means to be lifted upward; for the son of the true Israel is lifted upward, that is to say, his every thought is lifted up and led from man toward heaven and to God Messiah, and so is entirely sepa rated from the body. This has happened to me so often that I cannot number the times. 2 6672. [But if ye will not obey me, and will not do all these ( my) 8 precepts; and if ye shall despise my statutes, and if your soul abhor my judgments, that ye do not all my precepts, while ye make vain my covenant], vs. 14, 15. And now the opposite is pre sented, namely, what the curse is which follows and presses upon those who will be the unhappy, that is to say, who have despised the statutes, to wit, all the rites of the representative church. The judgments are the law in externals. The precepts are the law in internals. These are the three things which follow each other in order, being in three classes. In the first are the precepts, in the second, the judgments, and in the third, the statutes. From these classes, therefore, conclusion can be made as to what is contained in each word. 4 To make vain the covenant is to make vain the in ternal law, this being the covenant with the individual man; for it is inscribed and thus dictated and, moreover, it was given in gen eral by the mouth of God Messiah, etc., etc. 6673. [I also will do this unto you; I will even appoint over you terror, with consumption, and burning fever, that shall consume the eyes, and torment the soul. And ye shall sow your seed in vain, for your enemies'shall eat it], vs. 16. Thus the opposite things \ now follow. Every evil is called terror, in that it is terrified at the 1\ si ht o~h. 'l).rroris also e~ '1, it being he who t~rifies \ viI 11..- the....kingdom of the human minds; for he is hell; th 1devil being one and is I
terrorJ .l2r kis.JHIUttenJYit t~ error. The greater the.. )
evil, the greater the fear, for the two 'correspond to each other.
With consumption, and burning fever, that shall consume the eyes,
and torment the soul. Everyone can see that by these words are
meant things interior. Consumption is intermediate between ter

sa~ng. PassiveIL~~~

-.The indented part of n. 6671 is not cited by the Author in the Index to his
Memorabilia. Added by Schmidius. The last two sentences are emphasized by "Obs,," written twice in the margin.

156

III Ad. 6373--6385

LEVITICUS XXVI: 14-17

[6674

ror and fever, consequently, between c~e, it being from both that men waste away, which is,the case when they are without ( hope of recovery. Burning fever is the fire which co~mes the eyes, that is, their interior sight, it being there that th-;-torment is; and how far this torment exceeds external torment or that of the b~;m- be known; forit rIses -by egrees. "This interior signtIs e sIght of their rational mind, which thus will continually burn from those profane loves. Terror,ton the other hand, or cold or freezing, arises from everything that is contrary to heav ) enly love; ence comes cold, etc., etc. '* To torment the soul is to torment their life, and (;"(illsequently their will so called, it being thence that their life is. This life do~ed consist in reason; but this is light, while the will is_ the flame from which th,:..1i~ht co~. When the light is extinguished, the eye is consumed, and when the flame is extinguished, the soul is tormented. '* The seed which is sown in vain is the seed which fell by the wayside where the birds devoured it [Matt. 133 , Mark 43 , Luke 8 5 ], that is to say, where evil thou hts suffocate-.llnd entirely destroy the useful things whic are sown in the mind. All knowled es of ood con cerning the kingdom of God Messiah and concerning God Messiah himself are at once wiped away and are exp~ded t~ount; for the devil, that is, the enemy, will eat them, as also was ex plained by God Messiah himself [Matt. 1319 , Mark 415 , Luke 8 12 ]. 6674. [And I will set my faces against you, and ye shall be smitten before your enemies: they that hate you shall have domin ion over you; and ye shall flee when none pursueth you], vs. 17. To set the faces against anyone is to punish him with the upmost severity, for here, as elsewhere, faces are taken for anger, respect ing which see above [no 3394-95,4032,4604,5335], to the effect that God Messiah is never angry. But that he then leaves them, that is, that he withdraws his hand from them in the degree that they have sinned, is in order that they may be punished. The punishment is left to the enemy. Therefore, in the text it is at once added that ye may be smitten before your enemies; and also ~the that hate them shall have dommion; for ~he devil~t onl a ater of the true church-of God Messiah, but i~ ~ hater of ( the entire human race.

--

* The words between the asterisks are emphasized by " Obs.," written twice in the margin.

III Ad. 6386-6391

157

6675-6677]

THE WORD EXPLAINED

For, as God Messiah loves all men in the universe, so the devil hates all. - He does indeed assent so long as he has no power to inflict injury. But as soon as it is permitted him, he wills to wipe out the whole human race, even his own worsIUppers. This is the reason w y, as soon as the peoplebecame 1 0 atrous and were slain, a great part of the camp perished [Exod. 3~27. 28] ; so also they perished by the pestilence at the time of David [~ Sam. ~415], etc.; wh!.h is at once the case when th~~evil i~given ower. 5 This is so necessary a consequence, and so proved a truth, that I am able to utter it more than others; for, if God Messiah withdraws his hand even in the slightest degree, the devil at once attempts to give the human race, nay, artd even armless infants, to ut ter estruction. --This, -moreover, -j hav;-said to t em----m:any times, nor were they ever able to give any answer to it. 6 6675. [And if ye shall not obey me in respect to these things, I will add to chasten you sevenfold for your sins], vs. 18. The rea son why sevenfold is so often repeated, if they are not emended by punishments, is because sevenfold corresponds to sevenfold in things holy, the punishments corresponding to the rewards. For the devil attempts to profane all those things which are holy, and this in various ways, and therefore sevenfold. 6676. [And I will break the pride of your strength; and I will make your heavens as iron, and your earth as brass], vs. 19. That is called the pride of strength on which they set their trust. Their heavens, that is, their minds, shall be as iron-they will admit noth ing that is sound, true, good. 1 6677. Verse ~O and the following verses treat concerning the multiplying of the punishments, always in a sevenfold degree. In the text, these punishments do indeed sound like natural punish ments, but they are all spiritual punishments, it being these that
The preceding part of this paragraph is emphasized by "Obs.," written twice in the margin. The indented part of n. 6674, and the paragraph immediately preceding it, are cited by the Author in the Index to his Memorabilia, s.v., Domiwua, [ntans, Spirit'UB. See Table of Contents. In the autograph, the indented passage is continued by the words, crossed off by the Author: "Sometimes I have been in the midst of evil spirits, nay, and spirits of the worst sort, who strove in every way to bring in evil; besides other things concerning spirits which will be told elsewhere." [The next paragraph is partly crossed off, as follows:] 6397. The earth is (the body, the mind).

158

III Ad.

639~-6398

LEVITICUS XXV;r: 18-43

[6678-6679

are meant. That this phrase, the phrase namely, that they will be punished sevenfold, is four times repeated [vs. 18, !1, !4, !8], comes from what was said above [Exod. !05], namely, that punishment will extend to the fourth generation, and will then recede if they are humbled. Therefore in verses 30 and 40, it is said they shall pay for the sins of their fathers; and the next following verses, such as verse 41 seq., treat of reconciliation by humiliation; see Exodus, chapter 34 7 . 6678. [Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham; and I will remember the land], vs. 4!. The subject treated of is the covenant which was joined with Jacob, Isaac, and Abraham, this covenant being here put in reverse order; for when God Messiah has been reconciled, the reconciliation commences from Jacob and so rises up. As to what the covenant with them was, see Exodus 3~13 and elsewhere. To remember the land is to remember the human race; for in the singular sense, the land is taken for each individual mind, or each individual man. In a more universal sense, it is taken for a family, a generation, and here for a people; and in the most universal sense, for the entire globe, that is, for the whole human race. 6679. For it is then said that the land is abandoned [by them, and] hath fulfilled her sabbaths, while she was made desolate by them (vs. 43). It is said abandoned and desolate when there is no faith; for then the land fultills her sabbaths, that is, her rest, there being nothing then which tights against the kingdom of God Messiah. There is then nothing which does not come spontaneously. But as to its being said that the land has' fulfilled her saD'Eiiilni, this can be conceived of from the Babylonian captivity of seventy years, where, if I mistake not, the same expressIon is used in a like ( way [~ Chron. 3621 ]. For if the inhabitants had then been prese~ in the land, all things hofy wOlil<Illave been p-rofa:ned,~ince the inhabitants would look to tha.t which was contrarJ1Othe kingdom of God Messiah. On the other hand, during their absence from the land, there is nothing, be it grass, herb, flowers, trees, and whatsoever has life, that does not fultill those things which look to ( the kingdom of. God Messiah. It is man alone who is contrary JI ~to, wh~et should be the only one to proffer songs of !!Lise and deeds of gratitude for the entire land, in that all things on

III Ad. 6399-6404

159

6680-6681]

THE WORD EXPLAINED

earth look _to the kingdom of God Messiah; for these are mute; it is man alone who speaks and thinks. Therefore, it is man, .~s e~~~ed, who _profanes, does the opposite, etc., etc. H:e.nce then, with the absence of man, the earth fultills her sabbaths. There _ fore, the fo~rf~ld 8 punishment, the~ bein~y, as is evi dent from vers~ 33 seq.; 9 and therefore the B.abylonian captivity, which lasted seventy years. Hence come many arcana, in that a l~ is blessed d.~he fact that wicked men dwell there who have / l no faith, etc., etc. 6680. [A nd yet this also: when they be in the land of their ene mies, I will not despise them, . . . to make vain my covenant with them: . . . Therefore I will remember the former covenant with them, whom I brought forth out of the land of Egypt], vs. 44, 45. These words now look to the four generations whom J ehovah God visits because of the wickednesses of their father [Exod. ~W5] ; for after the fourth punishment, he remembers them, because he re members the former covenant with those whom he led out of spir itual servitude or spiritual captivity. Respecting the covenant, see above [no 3308, 6678]. For the covenant with Abraham, Isaac, and Jacob includes the covenant inscribed on human minds, and in Abraham, Isaac, and J acob, were the representations of this covenant, etc., etc. 6681. [These are the statutes and judgments and laws, which J ehovah gave between him and the sons of Israel in mount Sinai by the hand of Moses], vs. 46. As to what judgments are, see above at Exodus n [no 4438 note, 4468]. They are indeed laws, but are distinguished from the laws of the Oecalogue, etc., etc. Here laws are in place of the precepts.

LEVITICUS

XXVII

1 And Jehovah spake unto Moses, saying, ~ Speak unto the sons of lsrael, and say unto them, When a man shall make a singular vow, the souls shall be for Jehovah ac cording to thy estimation. S And thy estimation shall be of the male from a son of twenty
This should be fivefold, namely, verses 14--17,
27-39. .
18-~O, 21-~,

23--26 and

Up to this point, n. 6679 is emphasized by "Obs.," written twice in the margin.

160

III Ad. 6405-6409

LEVITICUS XXVI: 44-XXVII: 1-33

years to a son of sixty years; thy estimation, I say,9a shall be fifty shekels of silver, in the weight 1 of holiness. 4 And if it be a female, thy estimation shall be thirty shekels. 5 And if it be from a son of five years to a son of twenty years, [thy] 2 estimation shall be of the male twenty shekels, and of the female ten shekels. 6 And if it be from a son of a month to a son of five years, thy estimation shall be of the male five shekels of silver, and of the fe male thy estimation shall be three shekels of silver. 7 And if it be from a son of sixty years and over; if it be a male, thy estimation shall be fifteen shekels, and of the female ten shekels. 8 But if he be poorer than thy estimation, he shall present him before the priest, and the priest shall value him; according to that which the hand of him that vowed reacheth to, shall the priest value him. 9 And if it be a beast, whereof they bring an offering unto Jehovah, all that he giveth thereof unto Jehovah shall be holiness. 10 He shall not change it, nor vary it, good for bad, or bad for good: and if changing, he shall change beast for beast, then it and the exchange thereof shall be holiness. 11 And if it be any unclean beast, of which they do not bring an offering unto Jehovah, he shall present the beast before the priest: U And the priest shall value it, whether it be good or bad: ac cording to thy estimation of the priest,S so shall it be 13 And if redeeming, he will redeem it, he shall add a fifth part [thereof] 4 unto thy estimation. 14 And when a man shall sanctify his house, to be holiness unto J ehovah, the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. 15 And if he that sanctified it will redeem his house, he shall add the fifth part of the silver of thy estimation unto it, and it shall be his. 16 And if a man shall sanctify unto Jehovah of the field of his

.a Schmidius' I say stands for the literal translation and.

See n. 6682 Omitted by See n. 6687 Omitted by note. Schmidius. note. . Schmidius.

161

THE WORD EXPLAINED

possession, his 5 estimation shall be according to the sowing; of the sowing of a homer of barley for fifty shekels of silver. 17 If he shall sanctify his field from the year of jubilee, ac cording to thy estimation it shall stand. 18 But if he shall sanctify his field after the jubilee, then the priest shall reckon unto him the silver according to the years that remain, even unto the year of the jubilee; or it shall be abated from thy estimation. 19 And if he that sanctified the field, redeeming, will redeem it, he shall add the fifth part of the silver of thy estimation unto it, and it shall be assured to him. ~o And if he have not redeemed the field, or if he have sold the field to another man, it shall not be redeemed any more. ~1 But the field, when it goeth out in the jubilee, shall be holi ness unto Jehovah, as a field devoted; the possession thereof shall be the priest's. ~~ And if a man sanctify unto Jehovah a field of his buying, which is not of the field of his possession; ~3 The priest shall reckon unto him the sum of [thy] 6 estima tion, even unto the year of the jubilee: and he shall give [thy] 6 estimation in that day, even holiness unto Jehovah. ~4 In the year of the jubilee the field shall return unto him of whom he bought it, even to him to whom the possession of the land did belong. M And all thy estimation shall be in the shekel of holiness: twenty gerahs shall be the shekel. ~6, ~7 Only the first born, which is given unto J ehovah as the firstlings 1 among the beasts, no man shall sanctify; . . . And if it be of an unclean beast, he shall redeem it according to thy esti mation, and shall add a fifth part [of it] 8 thereto: or if it be not redeemed, it shall be sold according to thy estimation. ~8 Notwithstanding no devoted thing, that a man shall devote unto Jehovah of all that he hath, of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is holy of holies unto Jehovah.
The Hebrew is thy. Omitted by Schmidius. f The Hebrew is fiTstling. Omitted by Schmidius.
16~

LEVITICUS XXVII: 1-33

[668ft

29 Any devoted thing, which shall be devoted of man, shall not be redeemed; slaying, it shall be slain. 30 And all the tithes of the land, of the seed of the land, of the fruit of the tree, are J-ehovah's: they are holiness unto Jehovah. 31 And if redeeming, a man will redeem ought of his tithes, he shall add thereto the fifth part thereof. 3~ But all the tithes of the ox, and of the flock, even all that passeth under the rod, the tenth shall be holiness unto J ehovah. 33 He shall not search between the good and the bad, neither shall he change it: and if changing, he shall change it, then both it and the change thereof shall be holiness [to J ehovah] ; 9 it shall not be redeemed. 6682. The subject here treated of is the singular vow, being a vow to give an offering to God Messiah, or to dedicate it to him as holy. The chapter first treats of the individual person or man. He can indeed dedicate himself, but because he can do nothing whatsoever from himself, therefore he will be estimated according to his powers, that is, the powers of his form. For it must be known that one person is reformed by God Messiah more than an other. The reformation itself is an aptitude that is given, to the end that he may be able to receive faith and to exercise the works .of charity; an aptitude also for resisting the devil, and conse quently, for fighting with him; for the greater the capacity for faith, the stronger the man. This aptitude comes from God Mes siah alone. This aptitude is now called" the power of the form," a power which is not an active power but a passive power. It is these powers that are now represented by the things whereby they are here estimated, being things which look to their aptitude for warfare; for a son from twenty years to sixty is estimated at fifty shekels of silver in the weight 1 of holiness [vs. 3]. This also is the reason why the estimation is said to be " in the weight of holi ness," namely, because such things are represented. Verses ~ to 7 inclusive treat concerning the estimation of a human being ac cording to his usefulness in the church, and so in the kingdom of
Added by Schmidius. The Hebrew is 'i'~ (shekel), being the same word which Schmidius, just before, has transliterated as shekel. * The autograph has " !il to 8," but, in such cases, by "to" Swedenborg in variably means up to but not including. Otherwise he would write "!il to 8 incl."
1

III Ad. 6410-6417

163

6683-6684]

THE WORD EXPLAINED

God Messiah; for each and every particular has regard to the things spoken of above, and especially to defence against spiritual enemies. 6683. That the male is valued higher than the female comes from the circumstance that by the male is signified understanding, and by the female affection. Spiritual warfare exists in a human being more through the understanding than through the affection. This can be sufficiently evident from the fact that it is not so much from affection that a son loves his parents, but from truth, and thus from the law that he ought to obey his parents and in this way reverence them. In itself affection or love is most utterly power ful, as can be evident from the love of parents toward their off spring, called storge, by which God Messiah is represented as the parent of the church. It is then that the love descends, etc., etc. 2 In the present chapter, man is indeed estimated according to his age and sex, and this because in natural affairs he is estimated ac cording to his present and future strength and, consequently, ac cording to his usefulness in warfare. But since this is a repre sentation of spiritual things by natural, the consideration of age and sex does not hold the same place. In the first institution [of marriage], a man shall cleave to his wife, that is, the understand ing to the affection; for from thence would be born all his under standing, which would have love as its foundation. Had this pre cept been in force, then the matter would have been different, inas much as affection would then have prevailed in power, according to the precept of marriage in paradise; for at that time it was different. Not so after the fall. Then, affection is governed by the understanding, and this until there is entrance into a reformed state, etc., etc. 3 Hence, then, the estimation is according to fit ness in things which are spiritual and celestial; love is celestial, truth is spiritual. From this we now learn what is the meaning within these words. 6684. Hence it can also be evident what is the consideration in heaven of males as compared with females in the state after the
What is here said concerning the love storge is emphasized by "Obs.," written twice in the margin. In the autograph, the part of n. 6683 concerning the first precept of mar riage is accompanied by the marginal note: "The First Precept of Marriage." It is referred to by the Author in the margin of his Schmidius' Bible, at Genesis 2 2. ; see n. 4483 note.

164

III Ad.

6418-64~5

LEVITICUS XXVII: 8-10

[6685-6686

fall; and also what that of infants as compared with men. Men are they who enjoy understanding in things spiritual and celestial more than others; women, they who enjoy love or affection; and infants" they who, not being as yet endowed with any understand ing, are not reformed in this life, but are pliable for reformation in the other life, and thus for the putting on of any states; where fore, it is they who are the sure heirs of the heavenly kingdom. Not so those who, with age, and from their loves, put on or induce an understanding and thus confirm their states; especially old men or those who are over sixty years, for these are almost unbendable inasmuch as they have contracted their state from principles from which they can hardly be turned aside. It is principles that con firm the state, etc., etc. 4 6685. [But if he be poorer than thy estimation, he shall present him before the priest, and the priest shall value him; according to that which the hand of him that vowed reacheth to, shall the priest value him], vs. 8. This verse treats of the poor. They are pre sented before the priest that they may be valued. This is general for all men. Therefore it is set in the last place. For every indi vidual is estimated according to his poverty and according to the riches which he has received from the high priest, God Messiah; consequently, according to his gifts. These words may be ex plained by the talents from which they made gain, of which God Messiah speaks [Matt. 9l5 1 4-30]. 6686. [And if it be a beast, whereof they bring an offering unto J ehovah, all that he giveth thereof unto J ehovah shaU be holi ness. He shall not change it, nor vary it, good for bad, or bad for good: and if changing, he shall change beast for beast, then it and the exchange thereof shall be holiness], vs. 9,10. Here it is the clean beast that is treated of, that is, all things which can perform a use, and their services, being the services in spiritual things which they can perform to man. Being used in sacrifices, these beasts were holy when offered to God Messiah. Thus they are things natural which are of service, and which ought to serve spiritual things, as in the case of spiritual warfare. ~ When they become of
This paragraph is emphasized by " Obs.," written twice in the margin. [The following unnumbered paragraph is here crossed off by the Author:] These natural things which are things of service, such as appetites, desires, etc., are not transmuted into good or into evil, for in them consists the life of the natural man; they merely become things of service. They should never have the dominion.

III Ad.

649l6-643~

165

6687-6688]

THE WORD EXPLAINED

service to things spiritual, and the spiritual to things celestial, then they are holy. Knowledges are things of service, those knowledges namely, which serve faith. Such knowledges ought not to be varied. From them comes conscience. Every man lives from his conscience which he has derived from knowledges. The latter can indeed be changed, but still they must be holy, the one as well as the other, for both serve for the confirming of faith. They are means. This is the spiritual sense of the words, etc., etc. 6 6687. [And if it be any unclean beast, of which they do not bring an offering unto Jehovah, he shall present the beast before the priest: And the priest shall value it, whether it be good or bad: according to thy estimation, of the priest,7 so shall it be. And if redeeming, he will redeem it, he shall add a fifth part (thereof) 8 unto thy estimation], vs. 11-13. Unclean beasts are cupidities and pleasures, which in themselves are unclean, everything that is of the body being .unclean or an unclean beast. For the cupidities and appetites of the body 9 drag superior natural things, and thus things spiritual, downward like weights. So long as the body etc., operates, the door, as it were, toward things which are above is almost closed, and there is then lack of these things; but when corporeal and inferior natural things yield place, then the spir itual mind operates. This is the reason why natural corporeal things are never able to enter heaven. 6688. When the body is operating, that is to say, its cupidi ties and senses, then at that moment spiritual things are drawn downward. Not so when the body is not operating; then prior natural things which minister as servants are lifted upward. This, then, is the lifting of the animus upward from the external senses, in accordance with the philosophy of the ancients. The philoso phers have experienced this same thing in themselves, and there fore frequently speak of the lifting of the animus upward from the body. As to whether this is understood by modern philoso phers, there is room for doubt. See what is said of Plato. 1
No. 6685 and also the second half of this paragraph are each emphasized by " Obs.," written twice in the margin. , Schmidius explains this as meaning " being the estimation of the priest." Omitted by Schmidius. [Crossed off: 1 and also the external senses. 1 This clearly refers to a statement concerning Plato made by Aristotle in his De Secretiore Parte Sapientiae Div. Secundum Aegyptos, and which is quoted by Swedenborg in .tI. Philosopher's +Vote Book, pp. 6-7 and p. 178, partly

166

III Ad. 6433-6436

LEVITICUS XXVII: 11-13

[6689-6690

6689. The intellectual mind is such that it can be elevated up ward and pressed downward, and so can be led to heaven and pressed down to the world. In this consists all man's excenence above animals. Therefore they who look solely to the world, or to things worldly and corporeal are unclean beasts. 2 So likewise with all that favors and confirms such things, as for instance, the natural sciences from which man draws conclusions which confirm him in worldly things and thus render the man a brute. It was such science that deceived Adam, this science being the serpent which crawls on the ground and eats the dust of the earth [Gen. 3 14 ]. It tends downward like a weight, nor is it elevated because it is not separated, etc., etc. 8 6690. Unclean beasts, or the things which are signified by un clean beasts, cannot be sanctified to J ehovah, as can be evident. Therefore also it is said in verse 11, of which they do not bring an offering. But these singular vows were such things as men were able to give, and also the first born, as of the horse, the ass, etc., which,- however, the man could redeem or else break its neck (Exod. 34 19 ,2). Such beasts could not be brought as an offer ing, that is, they could not be sacrificed; still a man could make a singular vow respecting them, that they were not their own. That he redeemed them, see the chapter above cited, Exodus 3420. As concerns the redemption, see the passage just cited; for the mat
quoted in his Animal Kingdom n. l~, and referred to in his preface to The Soul and in the Arcana Coeleatia n. 6~OI. The passage is as follows: "Plato said: Often, when my soul, leaving the body, has been in contemplation, I seemed to enjoy the highest good, and this with incredible pleasure. Where fore I was in a manner struck with astonishment, perceiving in clearest light that I was a part of a superior world, and feeling myself to be endowed with immortality; which perception can neither be expressed in speech, nor perceived by ears, nor comprehended by thought. At last, wearied with this contempla tion, the intellect fell back into phantasy; and then, with the ceasing of that light, I became sad. Once again, leaving the body and returning to that world, I perceived the soul abounding in light, and this light then flowing into the body, and afterwards raised up above the latter. . . . The soul, released from the body, ascends and is enlightened; descending, it comes into obscurity; but being afterwards purged it again ascends." In the margin of n. 6687, n. 6688, and this first half of n. 6689 respectively are written the words The tree of knowledge. Each paragraph is also empha sized by " Obs.," written twice in the margin. These paragraphs, together with n. 6734-35, are referred to by the Author in the margin of his Schmidius' Bible at Genesis f19. This latter half of n. 6689 is emphasized by " Obs.," written in the margin.

III Ad. 6437-6440

167

6691-6694]

THE WORD EXPLAINED

ter is similarly circumstanced, with the difference that [in the present text] he must give a fifth part above the estimation. 6691. As regards vows, they made vows in the primitive church, as for the success of a journey, for their return, for a happy success against their enemies and for other things. Thus Jacob vowed that if he should return in peace, he would give tithes of various things, and that the stone on which he lay and which he set for a pillar, would be the house of God (Gen. 9l8 21 , 22). Hence also came votive sacrifices. Wherefore, to make vows was a customary thing. So now in the present case, it was customary to make vows of themselves, of their goods, their beasts, their house, their field, etc. But the laws as to how they should fulfill their vows are founded on divine laws, as are all the other laws heretofore treated of, there being no law in the Word of God Mes siah which does not have its foundation in a superior law-which law is the subject now treated of.' 6692. Therefore, when they vowed unclean beasts such as asses, horses, etc., these were to be valued and redeemed, as commanded. These particulars have their foundation in things spiritual, and these in things celestial, and this because they have regard to [spir itual] things of the same kind which cannot be brought as an offer ing, or which cannot be sanctified. The spiritual things are knowl edges and other things such as were previously treated of En. 6687 seq.]. These cannot be sanctified, but they belong to possessions which must be redeemed. 6693. But here lie deeper things than it has hitherto been al lowed to know. By things unclean are meant things profane and unlawful, as when one will give to the poor from things stolen or wrongfully possessed, etc. That which was vowed, whether good or evil, was valued and so shall it be. But if man redeems it, which is done by substituting legitimate things, then he must give the estimation, and the fifth part over and above. That this is a pun ishment is stated (if I mistake not) in what is said concerning the oblations [Lev. 5 16 ]. 6694. [And when a man shall sanctify his house, to be holiness unto J ehovah, the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. And if he tha,t sanctified it will redeem his house, he shall add the fifth part of the
This paragraph is emphasized by " Obs.," written four times in the margin.

168

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[6695-6696

silver of thy estimation unto it, and it shall be his], vs. 14, 15. If a man has sanctified his house, or made a vow that the house would be sanctified or given to God Messiah, the law must be the same. Hence it is established that nothing belongs to anyone as his own. A house is the habitacle or mind of man. This, to wit, his understanding and will, is not his own. They can indeed be sanctified or given up to God Messiah; but this is not then a gift of what is one's own. Therefore, as in the case of the former vow [vs. 13], he is fined by the addition of a fifth part. That the house will then be his, as we read, involves that he wishes it to be his own possession, when yet it is not. They who wish this, take evil counsel for themselves, for then they cannot be justified. He who does not believe that nothing is properly his own, is left to himself, as it were, etc., etc. So likewise in verses 16 to ~4 inclusive. 6695. By the house, as understood by the angel who spoke [vs. 1], is meant man as to his intellectual mind. All that is below it, belongs to this house. The wife is the will of the understanding; the daughters are truths, intelligences; the handmaids are ideas, and the common service is the imagination, to which are joined cupidities, otherwise called genii. This is the inner court of the house. The outer court of the house is the body with its active forces which are muscular potencies, and its passive forces which are sensations. These were then represented in the tent of assembly. When a man sanctifies his house, that is, declares that it belongs to God Messiah, it must then be estimated by the priest, that is, by God Messiah who is the only Priest. None other can estimate man, that is, his mind and the things which pertain to that mind. As he shall estimate it, so shall it be. This signifies judgment, when he will judge all things from faith and according to the fruits of faith, that is, according to charity and the works of charity. 5 These then are the things which are the life of this law, as they are understood in heaven, whence this law and all else concerning sanctification first arose. 6696. When a man wishes to redeem his house, that is, to justify himself, it follows that he has not wished to sanctify it but only to pay a price for it. He is then considered as one who has taken these things away from God Messiah. Wherefore, a fifth is added,
Up to this point, n. 6695 is emphasized by "Ohs.," written four times in the margin.

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this being the fine for appropriation. (See where this fine is men tioned, and make the application.) 6 Those who wish to redeem themselves cannot be in the kingdom of God Messiah, for all who are there have nothing that is their own. According to the amount of his property which man claims for himself, such is his distance below the inmost heaven; and he who wishes entirely to justify himself, takes away from God Messiah that which is His. To himself, he seems thus to possess himself, and this means that he is shut out from the heavenly kingdom; for saving faith car ries this with it, that one believes nothing to be one's own because nothing is his own or his own property-which is the truth. The thinking that anything is one's own comes from the devil, who takes away the merit of the Messiah and claims it for himself. There fore he persuades the man, who does not know that it is the devil who is doing this. 6697. [And if a man shall sanctify unto Jehovah of the field of his possession, his 1 estimation shall be according to the sowing; of the sowing of a homer of barley for fifty shekels of silver. If he shall sanctify his field from the year of jubilee, according to thy estimation it shall stand], vs. 16, 17. This now follows-that nothing is proper to man; for the field is not estimated according to possession, but according to its produce, as above [n. 6662] As to what a field is in the spiritual and celestial sense, and what the sowing, this the reader may see told in many places above. The mind is indeed called man's possession, because it belongs to him and not to another; but all understanding and will, these being the produce or sowings of the field, are not the man's. 6698. As to the estimation being fifty shekels, this was from jubilee to jubilee, and was in the shekel of holiness [vs. 25]. For there were forty-nine years from jubilee to jubilee, and the jubilee was in the fiftieth year. This price is taken as the standard from which to estimate all other prices. These other prices were esti mated according to the time until the jubilee. Jubilee is the king dom of God Messiah. Consequently, the estimation is made ac cording as the produce is greater or less. Thus its quantity is expressed by the time until jubilee. Therefore, it is only a meas
See Lev. 65 and Num. 51 where the law is laid down that a thief must re store to his victim all that he has stolen plus one-fifth the value thereof. f The Hebrew is thy.

170

III Ad. 645H460

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16-~O

[6699-6701

ure that is meant, for the less the time until jubilee, the less is it sanctified. 8 6699. [But if he shall sanctify his field after the jubilee, then the priest shall reckon unto him the silver according to the years that remain, even unto the year of the jubilee; or it shall be abated from thy estimation], vs. 18. Every estimation was to be made by the priest; for in spiritual things, as said above [n. 6696], the sub ject treated of is faith, and, consequently, the things which come forth from faith. Thus the estimation is, as to how much faith there is within the understanding and will. The time, that is, the steps to the kingdom and in the kingdom of God Messiah, is from jubilee to jubilee. 9 6700. [And if he that sanctified the field, redeeming, will re deem it, he shall add the fifth part of the silver of thy estimation unto it, and it shall be assured to him), vs. 19. This comes now to the same thing as above En. 6696], namely, if he who sanctifies him self wishes to redeem this vow, that is, to justify himself by his own merit or his own works, this is not denied him, but he must add a fine for appropriation; for it is a theft. Moreover, no one is de nied the redeeming, that is, the justifying of himself; for in things heavenly, all things must be done spontaneously, that is, from lib erty, and this, whether the man wishes to be a servant of God Mes siah or a servant of himself, that is, of the cupiditi~ of the body, etc., etc. In the latter case, he becomes a servant of the devil; for the wishing to justify oneself comes from the devil \ Therefore it is said that it shall be assured to him, that is, shall'be his; as also in verse 15. 6701. [And if he have not redeemed the field, or if he have sold the field to another man, it shall not be redeemed any more], vs. ~O. He can also sell to another, can deliver himself to another as a servant; for whether it be said " to sell a field," that is, the sow ing, or "to sell oneself," it amounts to the same thing. 1 For in heaven there are some-their names must, as yet, be withheld-who boast that they are justified by their own merits"l I~deeq,;_ ~lfrtain
The latter half of n. 6698 is emphasized by "Obs.," written tw..ice>in\'tIte margin. li \ ,<.\; , ( \,. \, ) No. 6699 is emphasized by "Obs.," written twice in the margin. . 1 No. 6701, from this point on to the end of the indep.ted. .9,SAA.geJ '.f} eited by the Author in the Index to his Memorabilia, s.v" Dei and Jmtitia. 'See Table of Contents.

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THE WORD EXPLAINED

others attach themselves to them, and acknowledge them as master, it being this master who is now meant by [another] man. So they withdraw from God Messiah into the servitude of another. 2 Many things can be said concerning the state of spirits in heaven, but since they are incredjble, they must, for the most part, be passed by, rather than mention be made of thin s incredible. I For there !!re those who wish to become righteousness in imi tation of the Messiah, and---~-the rew u on eart the abominable rite, that men sacrificed their sons to Moloch, t us -doing the s~e thing in a different way.-ltis these wh~ are here meant by the man to whom the sanctifier sold himself. For he thus wholly alienated from himself the things which are within him, being those which are meant in the spiritual sense by the sowing, so that they can never any longer be his. Therefore J it is said that it shall not be redeemed any more. 6702. [But the field, when it goeth out in the jubilee, shall be holiness unto Jehovah, as a field devoted; the possession thereof shall be the priest's], vs. n. That when the jubilee comes, it be longs to J ehovah and will be holiness, refers to that which the man has sanctified. Thus it will be separated from him, and so will be as a field devoted which will never go back to him. In a word, that which he has, is taken away frpm him; for faith and the things which are from faith are God Messiah's. . 6703. [And if a man sanctify unto Jehovah a field of his buy ing, which is not of the field of his possession], vs. ~~. In the spir itual sense, a field of his buying is all that which a man has from another, for, as above [n. 6646], to buy is to learn, and to sell is to teach. A field of his possession is everything which is given him by God Messiah, and, indeed, So given that he seems to have ac quired it by his own effort. Therefore the field of his buying is that which he has learned from another, and also that which comes from another through him, like a work of charity done by another through him, etc., etc. 6704. [The priest shall reckon unto him the sum of (thy) S estimation, even unto the year of the jubilee: and he shall give (thy) 8 estimation in that day . . . In the year of the jubilee the

The preceding part of the paragraph is emphasized by "Obs.," written twice in the margin. Omitted by Schmidius.
17~

III Ad. 6466-6471

LEVITICUS XXVII:

~1-~9

[6705-6707

field shall return unto him of whom he bought it], vs. ~3, ~4. Thus it returns to its master from whom he bought it. Thus priests who teach will be remunerated from that which they have taught. So, in like manner, that which they have neglected will be wrested away from them-as is said of the prophet [Ezek. 33 1- 9 ]. But these things, God Messiah granting, will be made more clear in what follows. 6705. [And all thy estimation shall be in the shekel of holiness: twenty gerahs shall be the shelcel], vs. ~5. That it was to be in the shekel of holiness, signifies that which is the truth; for the shekel of holiness is silver, which signifies truth, and this is holy, etc., etc. Verses ~6 and ~7 treat of the firstborn; see above [n. 3884 seq.,

3891,3896].
6706. [Notwithstanding no devoted thing, that a man shall de vote unto J ehovah of all that he hath, of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is holy of holies unto J ehovah], vs. ~8. That i.s devoted which is given without restriction, namely, that which the man does not wish shall any longer be his own. Thus he removes from him self everything which is his own. This is holy of holies; for the giver can no longer claim for himself any right thereto. 6707. (Any devoted thing, which shall be devoted of man, shall not be redeemed; slaying, it shall be slain], vs. ~9. These words must be well observed. The interpreters are greatly deceived, for they translate them to mean that a man who has vowed himself shall be put to death. 4 But what is said in the text is that which is
The reference is to Castellio's Latin version and to the Swedish Bible. In the former, the words read: "Whatsoever shall be devoted as holy, if it is a man, let him die." In the latter, they read: " A man who hath been given up he must be put to death." The A.V. is somewhat ambiguous, namely, "None devoted which shall be devoted of men shall be redeemed, but shall surely be put to death." Clark, in his Commentary, interprets this as meaning "Every man who is devoted shall surely be put to death; or, as some under stand it, be the Lord's property." He adds that infidels have taken this pas sage as proof that the Mosaic code sanctioned human sacrifices. This, Clark denies, but he gives no satisfactory explanation of the passage. Tremellius supplies the word" beast": "Every devoted beast that is devoted by man . . . shall be put to death." The Vulgate has" Every consecration which is offered by man . . . shall die." Pagnini has the curious translation "Every chaerem which i8 killed . . . dying, it shall die"; in the margin he interprets chaerem as "a consecration which will be consecrated." The sense of the passage de pends on the meaning of the word C., n (chaerem) which occurs twice in this verse, once as a noun and once as a verb. Schrnidius has translated it devoted

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THE WORD EXPLAINED

devoted of man; thus, whatsoever is the man's. Nothing is this; everything will be God Messiah's. This is what is signified by the words that which is devoted of' man. The words are better understood in the spiritual sense, to wit, that everything which seems to man to be his own, as being in his mind, in his understand ing and will, must be delivered as a 'servant to God Messiah alone. Indeed, all that is in man, and each single thing, is not the man's own; yet he thinks that it is his. Not so when he has become the bondman of God Messiah; then there will be nothing which he should suppose as his own. This, therefore, is represented by the words that slaying, it shall be slain, meaning that every thought concerning what is his own, will perish. Thus it is the proprium that is slain. Everything in the man will then be led by God Mes siah alone. 5 As to what is said of the" beast" and of the " field of possession" [vs. ~8], by the beast are meant those things which are of service to the intellectual mind and its will; and by the field of possession, those which come forth earlier. 6708. That the Jews explained these words as meaning that the man shall be slain, can be evident from the example of the king 6 who devoted his daughter [Judg. 11 30 seq .] ; and also from their opinion that men ought to sacrifice their sons, which, as we read, they also did. But this is explained in the Prophets that so they might understand that this could never be the meaning within these words; for they say (the passages may be looked up) that it !has never come into mind that a man shall be slain or sacrificed [Jer. 7 31 , 195 ]. The reason why the words sound as though this mean ing might be drawn from them, is because, in the supreme sense, it is the Messiah who is understood, who alone is Holy and alone is Devoted; who willed to die for the human race, etc., etc. 7 6709. [And all the tithes of the land, of the seed of the land, of the fruit of the tree, are J ehovah's: they are holiness unto J e hovah], vs. 30. Here it treats of tithes; respecting these, see
in both cases. Its root meaning is to cut otT, aeparate, extirpate, destroy (see n. 6555 note, where the same word is rendered shortened). Literally translated, the passage reads "All that is cut o.ff (or separated) which shall be cut off from the man ... dying, it shall die." The last three sentences are emphasized by "Obs., Obs.," written sideways in the margin. This should be the judge. 'The last two-thirds of this paragraph are emphasized by "Obs., Obs.," written sideways in the margin.

174

III Ad. 6479-6487

LEVITICUS XXVII: 30-39l

[6710

above (if I mistake not). 8 This chapter treats of things which were to be sanctified to God Messiah, by aU of which the angel who spoke these words [vs. 1] understood things spiritual and celestial. Hence came laws in external matters which thus represented and signified things which are spiritual and celestial, it being from these that every law in the Word of God Messiah draws its origin; or on these that it is founded. 9 That is to say, the chapter treats of vows, of the firstborn, of things devoted, and, in the present verse, of tithes. Things vowed were those which came from the man for the sake of success in what he was doing. A thing de voted meant that he gave up the firstborn 1 absolutely, because it belonged to God Messiah by right; so likewise the tithes. In verse 31, the like occurs as before [vs. 13, 15, 9l7]. 6710. [But all the tithes of the ox, and of the flock, even all that passeth under the rod, the tenth shall be holiness unto J ehovah], vs. 39l. That in this verse, by the ox and flock are meant things of service, is here set forth, for it is said that passeth under the rod. All and single things are services in respect to things superior. That is, man's soul i~ a servant to God Messiah. His mind, being subordinate to the soul, is also His servant when it serves that soul and its salvation. The lower mind is the servant of the intellectual mind and its will, and thus, the servant of the principal life, that is, of God Messiah. 2 The body is the servant of the natural mind~ Thus the services are mutually subordinated, and all in order. In this way they are servants of God Messiah. So likewise then in the church or in a society, large and small; and so likewise in the kingdom of God Messiah. Respecting verse 33, see verse 10.
a See n. 1513, !iJ319 seq. This first part of n. 6709 is emphasized by "Obs., Obs.," written in the margin. 1 The Latin is 8e daret primogenitutn (he would give up himself the first born); but it would seem that the 8e should have been crossed off. This first part of n. 6710 is emphasized by "Obs.," written twice in the margin.

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NUMBERS
CHAPTER

1 And J ehovah spake unto Moses in the wilderness of Sinai, in the tent of Assembly, . . . saying, ~ Take ye the sum of all the congregation of the sons of Is rael, . . . every male by their polls; 3 From a son of twenty years and upward, everyone that go eth forth into the host in Israel: 18, 19 And they called the whole congregation together . . . As Jehovah commanded Moses. So he numbered them in the wilderness of Sinai. ~o-~n And the sons of Reuben, were six and forty thou sand and five hundred. ~~-~3 Of the sons of Simeon, nine and fifty thousand and three hundred. ~4-~5 Of the sons of Gad, . five and forty thousand and six hundred and fifty. ~6-~7 Of the sons of Judah, . four and seventy thousand and six hundred. ~8-~9 Of the sons of Issachar, . . . four and fifty thousand and four hundred. 30-31 Of the sons of Zebulun, seven and fifty thousand and four hundred. 3~-33 Of the sons of Joseph, forty thousand and five hundred. 34-35 Of the sons of Manasseh, . . . two and thirty thou sand and two hundred.
* [In the autograph, this heading commences a new page. The page facing it is blank, except for the following unnumbered paragraphs which are crossed off by the Author:]
NUMBERS

There were two reasons why the sons of Jacob were numbered, namely, [to indicate] how they should order their formation around the tent of assembly when they were journeying. And also especially

176

NUMBERS I: 1-52

[6711

36-37 Of the sons of Benjamin, . . . five and thirty thousand and four hundred. 38-39 Of the sons of Dan, . . . two and sixty thousand and seven hundred. 40-41 Of the sons of Asher, . . . one and forty thousand and five hundred. 42-43 Of the sons of Napthali, . . . three and fifty thousand and four hundred. 47-48 But the Levites . . . were not numbered among them. For Jehovah had spoken unto Moses, saying, 49-50 Only thou shalt not number the tribe of Levi, . . . But thou shalt appoint the Levites over the habitacle of the testimony, . . . therefore they shall encamp round about the habitacle. 52 And the sons of Israel shall pitch their camp; a man by his own camp, and a man by his own standard, according to their hosts. 6711. The causes of the numbering of the sons of J acob is evi dent from the Word of God Messiah, namely, [to indicate] in what order around the ark they were to journey, and what form they were then to constitute, that so each may know his own place and his own camp. Consequently, that thus they might form an exemplar of the kingdom of God Messiah, in whose midst were the Levites, that is, the priestly kingdom, in the midst whereof was the ark with the mercy seat, with the cherubs, and in the midst of this the tables of the testimony. It was no longer the Law, however, that was in the ark, but only the tables of the testimony or cove nant hewn by Moses, on which was inscribed the covenant made by God Messiah through Moses ['Exod. 341 ]. From this it now fol lows that, as regards the choir of angels who 'Were in the ark, God Messiah was not so present as if the Law itself had been within. For the rest, each and every particular represented the order which angels, that is, men and spirits, will hold in the kingdom of God Messiah. As regards the census, this follows another order [than that of birth], namely, from Reuben the first born to the sixth son of Leah, then the two sons of Rachel, and, finally, the sons of the handmaids. But when they were journeying, the order was dif ferent, this order being the subject of the next chapter.

III Ad.

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THE WORD EXPLAINED

NUMBERS

11

1 And J ehovah spake unto Moses and unto Aaron, saying, ~ A man under his standard, in ensigns according to the house of their fathers, shall the sons of Israel pitch camp: over against the tent of assembly shall they pitch camp. 3, 5, 7, 9 And those that shall pitch camp toward the east toward the rising sun shall be the standard .of the camp of Ju dah . . . And those that shall pitch camp next unto him shall be the tribe of Issachar: . . . The tribe of Zebulun: . . . All that were numbered of the camp of Judah . . . these shall set forth first. 10, 1~, 14, 16 The standard of the camp of Reuben shall be toward the south . . . And those that shall pitch camp by him shall be the tribe of Simeon: . . . The tribe of Gad: . . . All that were numbered of the camp of Reuben . . . these shall set forth in the second place. 17 Then shall set forth the tent of assembly, the camp of the Levites in the midst of the camp:.. . 18, ~O, ~~, !24 The standard [of the camp] 8 of Ephraim ac cording to their armies from the west: . . . And next unto him the tribe of Manasseh: . . . Then the tribe of Benjamin: . . . All that were numbered of the camp of Ephraim . . . these shall set forth in the third place. ~5, !27, !29, 31 The standard of the camp of Dan toward the north . . . And those that shall pitch camp next unto him shall be the tribe of Asher: . . . Then the tribe of Naphtali: . . . All they that were numbered of the camp of Dan . . . these shall set forth last, by their standards. 3!2~33 These are those which were numbered of the sons of Is rael by the house of their fathers: . . . But the Levites were not numbered among the sons of Israel; as Jehovah commanded Moses. 34 And the sons of Israel did according to all that J ehovah commanded Moses: so they pitched camp by their standards, and so they set forward, a man according to their families, under the house of their fathers.
6712. The order is as follows: At the east were Judah, Issachar and Zebulun. At the south, Reuben, Simeon and Gad. In the
Omitted by Schmidius, but supplied in his Errata.

178

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[6713-6715

midst of the camp, the Levites with the tent of assembly. At the west, Ephraim, Manasseh and Benjamin. In the last place [at the north], Asher, Naphtali and Dan. Hence it can be evident that there.were two classes on the one side and two on the other. They were indeed round about, but still were so arranged that six tribes or two orders [or classes] are counted first, and, after the Levites with the tent of assembly among them, two classes later. Regarding this, confer the next chapter 3, vs. ~3, 9l9, 35, 38. '" Therefore if it be said that the former classes will be at the right hand of God Messiah, and the latter at the left; or that the former will be nearer to things interior, and the latter more remote therefrom, it comes to the same thing. 6713. And now in this chapter comes the order: In the middle or inmost will be the priestly kingdom, here represented by the Levites. Consequently, in the inmost will be those who conjoin them all, for Levi signifies conjunction, that is, charity and love. Those who are inmost or the first class. 4 6714. Those tribes which are at the south then constitute the second class. These are the first in the journeying; for those who are the last will be those at the north. This is manifestly apparent from the order; for if those at the east were the first, then those at the west would be the last, when yet the case is different, the last being opposed to those who are at the south, etc., etc. There are, therefore, six tribes which now constitute the second class, being the class next to the Levites in the midst, and thus the class at the right. As to what is signified by the right, this may be seen elsewhere; for in the kingdom of God Messiah there is no right and left since there is no space, as neither are there quarters eastward, westward, etc., it being wholly different things that are meant by east, south and west. 6715. At the south, therefore, and thus nearest to those who are inmost, that is, to the Levites representing the priestly kingdom, and thus at the right, will be Reuben, Simeon and Gad. As to what is signified by Reuben, Simeon and Gad, see above, to wit, by Reuben faith, by Simeon obedience, and by Gad the fruits of faith and the works of charity. !t must be observed that here Gad comes in place of the Levites, the Gadites. being numbered
* This last sentence is a later addition to the text. This paragraph is emphasized by " Obs.," written twice in the margin.

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after Reuben and Simeon, chap. 1 2 4, because, in the order in which they follow, they signify these things, namely, the fruit of faith, that is, charity, and so the works of charity; for this is a heap.5 These now receive their name from Reuben, that is, from faith, faith being their head since without faith there is no obedience and, consequently, no charity. Concerning the second class nearest to the inmost. 6716. But this class is constituted of still others who are not the nearest to the inmost class but who come next. For each class is here distinguished into two classes and so into six, there being a multiple division and a successive order. But they all follow from faith, just as faith follows from love which is the inmost or first. 6 In this series are J udah, Issachar and Zebulun. How these are conjoined in order with the first three is learned from the significa tion of their names. J udah signifies confession, being confession of the true faith; Issachar a reward, and Zebulun cohabitation. From this it can now be evident that all these mutually follow each other, and this from love in things inmost, and so, in the second class-but here the first class, because nearest to the middle 1 _ from faith to cohabitation, that is, to the kingdom of God Mes siah which is signified by cohabitation. Concerning the second or truly first 8 class at the right, which follows. 6717. Of these it is now said that they will set forth to the south and to the east, for such were the aspects in the ark, and the one side was called the south, the other the east, and so on-not that they went in this way, namely, so that the side of the east al ways looked toward the east, and so forth, which is never the case in journeys. Hence it is clear that the east, the south, etc., in volve something else, to wit: Those who were at the south and so were the first in the journeyings, that is, in life, or in the way whereon they should walk, are those who live in the clearest light, the greatest light being the southern. This light comes from in mosts, thus from God Messiah; for Levi is love, and love is repre sented by the flame which is in inmosts. From this comes light to those who are round about. Therefore faith is compared to light.
Referring to the name Gad, which signifies a heap, see n. 7'iJ7. This first part of n. 6716 is emphasized by "Obs.," written twice in the margin. , The words between the dashes are a later addition to the text. 8 The words or truly first are a later addition to the text.

180

III Ad.

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NUMBERS Il: 1-34

[6718-67~O

This can be evident from the signification of the name Reuben which comes from seeing. Hence the second light which is repre sented by Simeon, he being so called from hearing; for things which are heard pass over into light, but into a light somewhat more obscure than that which insinuates itself from sight. Hence all else is then lucent, such as charity or the fruits of faith, signi fied by Gad; for, according to the abundance of the charity within faith, and according to the nature of the faith with obedience, such is the light. 9 6718. Then follow those who are signified by Judah, that is, so far as they confess faith and so resist in temptations. This then is the head of the next two, namely, of reward or happiness, signi fied by Issachar, and so of the kingdom of God Messiah understood by Zebulun. Hence the proceeding is now from the south to the east, thus from the greatest light to a lesser, the light coming from the midst where is the flame of love. Hence also the heat of the flame of love with its rays of light. Hence likewise the divisions into two classes, into three, into six, all of which draw their origin from the kingdom of God Messiah. These classes have in view those who will be at the right. 6719. And now follow those who will be at the left. These like wise are distinguished into two, into three, and into six classes, but being at the left, they signHy the third class. In this third class, the head of those who are the nearest is Ephraim; for the class is constituted of Ephraim, Manasseh and Benjamin, these being the two or three sons of Rachel. (It must be observed that, by the dudaim, all Leah's sons became sons of Rachel.) In general, as regards this class, its head is Joseph, it being Joseph who is meant by Ephraim and Manasseh. This can be evident from Israel's blessing, in that in Ephraim and Manasseh he blessed J oseph, Genesis, chapter 48, verse 15 and also verse 16; for immediately afterwards, in verse ~O, he blessed Joseph's sons specifically (the words may be cited). 6720. These are now said to follow from the west. What the setting sun is, can be evident from the doubtful light which is then failing. By them, therefore, are signified all those who are in this evening light; consequently, those who are in the representative
The last two-thirds of this paragraph are emphasized by " Ohs.," written twice in the margin.

III Ad.

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church wherein WIlS evening; and consequently also all who live in that light, from which, nevertheless, they emerge. Therefore it is not here said that they journeyed to the west but from the west (vs. 18). 6721. That they are at the left can be gathered from J acob's blessing, wherein Ephraim was set before Manasseh (Gen. 48 18. 19 ); for Jacob, then Israel, wished that the one should be set at his right and the other at his left. Therefore he says, "In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh" (Gen. 4820). At that time much was made of the prerogative-by which was represented the prerogative in the kingdom of God Messiah-and thus, in this case, as to whether the representative church should have the prerogative above the non-representative church, that is, above the symbolic church. The same prerogative was in view in the petition of the two sons of Zebedee, in that the one wished to sit at the right hand of God Messiah and the other at the left [Mark 1037 ]. 6722. This prerogative was deeply in Jacob's mind, it being because of this that he secured the birthright for himself by deceit. He, however, understood a prerogative in the world, not in heaven; and, therefore, that prerogative was merely represented by him, but not signified. Therefore also, because he aspired after this prerogative, he called his second son [by Rachel] Benjamin, that is, the son of the right hand (Gen. 35 18 ). Thus Benjamin was placed in this same class; for they who wish to be first will be last [Matt. 1980, fl0 16 ; Mark 1031 ; Luke 1330]-w~ich words signify the same thing; for they are in the west, that is, in evening, not in the light of the rising sun, and still less in noonday light. This then is the reason why Ephraim, Manasseh, and Benjamin came into this class and to this side, for they were at the west. 6723. By from the west are signified those in the representa tive church who look from the west, not to the west. For those do not constitute the representative church who merely represent it, but those who from it see the light, namely, God Messiah. 6724. Their head is Ephraim, by whom are signified the two fruetifications. That the two fructifications are the things which are in the true representative church can be evident, for thus those things are confirmed which are contained in the symbolic church. That J oseph signifies "to add," that is, "to confirm," is clear

18fl

III Ad. 6535-6543

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from a multitude of passages. The one fructification is the in ternallaw which is the fruit of faith; the other is the external law, which is the fruit of charity. But that Jacob desired that the law in externals should be the fruetification and should be set at the right, this also can be confirmed. 6725. llut .b~e f/l.l:-.more- thingS-are inY.olved than calL..' ver be set J:th, as for instance, that f',(the Jews, or the descendants of Jacob~wish to claim heaven l' fuUhemselveLal..Q!!e and, indeed, [to be] in th~ fir~ cfass-;efc., etc. 1 Thus far those are treated of who will be at the left, or in the third class. 6726. As now regards those who were to set forth in the last place, and thus toward the north-who these are is learned from the quarter. The north is where the sun is at midnight. All those are in midnight who have had no knowledge of God Messiah but have lived in mere ignorance of him, like those of old, and also at the present day, who are the peoples and nations of various tongues treated of in the Apocalypse. 2 Because they live in mid night, they can in no way be .condemned. Ignorance never con demns, but because they are not in light, they will come in the last place. 6727. These are constituted of Asher, Naphtali and Dan. By Asher is signified blessedness, by Naphtali wrestling, and by Dan judgment. Their head will be blessedness, because the daughters will proclaim him blessed (Gen. 30 13 ) ; that is, those two daughters or churches, the representative and the symbolic, will proclaim them blessed; for they who know the will of their Lord and do it not are the unhappy. Nor is one ever condemned save from a consciousness, that is, a knowledge of truth and good, or in that he is conscious of these. Therefore, the daughters will proclaim them blessed. Many passages concerning them, as to where they will be held, may be brought in here. 6728. Naphtali signifies wrestling, being the wrestling between her sister and herself which Rachel meant at the time (Gen. 308 ). That this was a wrestling concerning the two churches, see else
1 The indented part of this paragaph is cited by the Author in the Index to his Memorabilia, s.v., Judaei. See Table of Contents. Confer Apoc. 119 and 146.

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where. 3 It likewise signifies [spiritual] wrestling, that is, tempta tions, for J acob said that he wrestled with the wrestlings of God [Gen. 3~28].4 6729. In the last place is Dan, who signifies judgment. In it self, this is the last thing, and by it is signified that God Messiah will judge between them. 6730. These three, namely, Asher, Naphtali and Dan, were born of the handmaids, and by them were represented attendant churches which served; thus, those churches which are grafted on the vine, or which are said to be adopted and which also are brought to the sheepfold by God Messiah [John 1016 ]. They were also represented by those of the gentiles who would be cir cumcised and so would be admitted to the church; 5 who wrestled with the two churches concerning the blessing; but God Messiah will judge between them. 6731. There still remained Gad born of a handmaid; but, as was said [n. 6715], he is set next to the first, in place of the Levites. Thus, they are those among the gentiles who are classed among the first, although they were not in one of the [two] churches. For they exercised the works of charity but knew not whence char ity comes. Charity does indeed come from faith in God Messiah, but because they are living in ignorance, they still believed in one God; and in all their faith which they could have concerning things heavenly, they most humbly adored him. 6 6732. Of Dan it is said in Genesis, chapter 49, verse 16, that " Dan shall judge the 7 people, as one of the tribes of Israel," that is, the gentiles will judge those who are in light. And in verse 17 it is said that thus" he shall be a serpent upon the way and an asp upon the path, and shall bite the horse's heels and his rider shall fall backward"; that is, those will fall backward who wish to be saved by intelligence. Therefore it is added in verse 18, " I await thy salvation, 0 J ehovah." 6733. Hence, then, it is so often said that the nations will come from the uttermost parts of the earth. Thus from the north, those
See n. 723 seq. Confer n. 14-54. Confer Gen. 3414 seQ.. Nos. 6730 and 6731 are each emphasized by " Obs.," written twice in the margin. T [Crossed off: 1 his

184

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who have lived in midnight, as it were, will come to judge those who are in noonday light. Those who will come in the last place. 6734. That the kingdom of God Messiah is likened to paradise, this the reader may see frequently stated above; and also that par adise here on earth was represented by this people. This was also done in their journeyings when they were in the wilderness. This is the reason why they are now distinguished 8 into tribes, houses, and families, and why they were under standards. Thus, each family or each house represented a tree which had its life from the tree in the midst [of paradise]. 6735. In the midst of paradise were two trees, the one the tree of life and the other the tree of intelligence, also called the tree of the knowledge of good and eviP What these trees involve, can be evident both from man's mind-in that therein is both affection which is life, and intelligence-and from faith, wherein is both love which is life, and the understanding of truth and good, this not be ing possible without the understanding of falsity and evil. This duality is represented by a flame wherein are two things, namely, heat and light, and, in the more interior sense, these signify the same thing, etc., etc. All else is evident from the precept of mar riage in the state of integrity, etc., etc. 1
NUMBERS

III

I And these are the generations of Aaron and Moses in the day that Jehovah spake with Moses in mount Sinai. 2 And these are the names of the sons of Aaron; N adab the firstborn, then Abihu, Eleazar, and Ithllmar. 3 These are the names of the sons of Aaron, the priests which were anointed, whose hands he infilled to minister in the priest's office. 4 But Nadab and Abihu died before Jehovah, when they of fered strange fire before Jehovah, in the wilderness of Sinai, and they had no sons: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father. 5 And Jehovah spake unto Moses, saying,
Reading distincti for descriptio [Crossed off:] because in every individual man there are two things, namely, 1 No. 6734 and 6735 together with n. 6687--89 are referred to by the Author in the margin of his Schmidius' Bible at Gen. ~9.

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6 Cause the tribe of Levi to draw near, and present it before Aaron the priest, that they may minister unto him. 7 And they shall keep his charge, and the charge of the whole congregation before the tent of assembly, to serve the service of the habitacle. 8 That they may keep all the vessels of the tent of assembly, and the charge of the sons of Israel, to serve the service of the habitacle. 9 And thou shalt give the Levites unto Aaron and to his sons: given, given [1 say],2 unto him from-with the sons of Israel. 10 But thou shalt command Aaron and his sons, that they keep watch over their priesthood: for the stranger that cometh nigh shall be put to death. 11 [And] 8 Jehovah spake unto Moses, saying, U I, therefore, behold I have taken the Levites from the midst of the sons of Israel instead of all the firstborn that openeth the womb among the sons of Israel: that the Levites may be mine; 13 Because every firstborn is mine; on the day that I smote every firstborn in the land of Egypt I sanctified unto me every firstborn in Israel, from man even to beast: mine shall they be: I am Jehovah. 14 And J ehovah spake unto Moses [in the wilderness of Sinai] ,4 saying, 15 Number the sons of Levi after the house of their fathers, by their families: every male from the son of a month and upward shalt thou number them. 16 So Moses numbered them according to the mouth of Je hovah, . . . 17 And these were the sons of Levi by their names; Gershon, and Kehath, and Merari. 18 And these are the names of the sons of Gershon by their families; Libni, and Shimei. 19-9W And the sons of Kehath by their families; . . . And the sons of Merari by their families; . . . according to the house of their fathers. 911 To Gershon was the family of the Libnites, and the family of the Shimeites: . . .
Added by Schmidius. Omitted by Schmidius. Omitted by Schmidius, but supplied in his Errata.

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NUMBERS Ill: 1-51

~3 The families of the Gershonite shall have their camp be hind the habitacle toward the sea. ~4 And the prince of the house of the father of the Gershonite shall be Eliasaph . . . ~5 And the charge of the sons of Gershon in the tent of assem bly shall be the habitacle, and the tent that covereth it, and the veil of the door of the tent of assembly. ~6 And the hangings of the court, and the veil of the door of the court, 'which is before the habitacle, and before the altar round about; and the cords of it according to all ~he ministry thereof. fl7 And to Kehath was the family of the Amramite, and the family of the Jizharite, and the family of the Hebronite, and the family of the Uzzielite: these are the families of the Kehathite. fl9 The families of the sons of Kehath shall have their camp on the side of the tabernacle toward the south. 30 And the prince of the house . . . of the Kehathite shall be Elizaphan . . . 31 And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary where with they minister, and the veil, and all the ministry thereof. 3fl And Eleazar the son of Aaron the priest shall be prince of the princes of the Levites, having the oversight of them that keep the charge of the sanctuary. 33 To the Merarite 5 was the family of the Mahlites, and the family of the Mushites: these are the families of Merari. 35 And the prince of the house of the father of the families of Merari was Zuriel the son of Abihail: on the side of the habitacle to the north, shall they have their camp. 36 And the office of the charge of the sons of Merari shall be the boards of the habitacle, and the bars thereof, and the pillars thereof, and the bases thereof, and all the vessels thereof, and all that serveth thereto. 37 And the pillars of the court round about, and their bases, and their pins, and their cords. 38 But those that pitch camp before the habitacle toward the east, before the tent of assembly to the east, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the

The Hebrew is To Merari.

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charge of the sons of Israel; [and] 6 the stranger that cometh nigh shall be put to death. 39 All that were numbered of the Levites, which Moses and Aaron numbered according to the mouth of Jehovah, throughout their families; every male from the son of a month and upward, were two and twenty thousand. 40 And Jehovah said unto Moses, Number every firstborn male of the sons of Israel from the son of a month and upward, and take the number of their names. 41 And take thou the Levites for me (I am Jehovah) instead of every firstborn among the sons of Israel; and the beast of the Levites instead of every firstborn in the beast of the sons of Israel. 4~, 43 And Moses numbered . . . all the firstborn among the sons of Israel. And every firstborn male . . . from the son of a month and upward, . . . were two and twenty thousand two hun dred and three and seventy. 44 Therefore Jehovah spake unto Moses, saying, 45 Take the Levites instead of every firstborn among the SOIlS of Israel, and the beast of the Levites instead of their beast; that the Levites maybe mine: I am J ehovah. 46 Also those that are to be redeemed, three and seventy and two hundred of the firstborn of the sons of Israel, which are more than the Levites ; 47, 48 And thou shalt take five shekels a head; in the shekel of holiness shalt thou take them: . . . And thou shalt give the silver to Aaron and his sons; . . . 49, 50 So Moses took the silver of redemption . . . From with the firstborn of the sons of Israel took he the silver; five and sixty and three hundred and a thousand shekels, in the shekel of holiness: 51 And Moses gave the silver . . . to Aaron and his sons, ac cording to the mouth of Jehovah, as Jehovah commanded Moses. 6736. This chapter treats of the priestly kingdom which is in inmosts. The reason why the priestly kingdom is in inmosts is because theirs are celestial things, while the two kingdoms which follow are spiritual, and so are dependent on the celestial. 6737. [And these are the generations of Aaron and Moses], vs.
Omitted by Schmidius.

188

III Ad. 6558-6559

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1.

[6738-6739

Mention is made of the generations of Aaron and Moses, when yet no generation is attributed to Moses. What is signified, therefore, is the threefold kingdom, namely, those of whom Aaron was the head, being the kingdom of the Levites, all of whom belonged to his generation, as is indicated in plain words in verses 6 .. and 9. To Moses then belonged the people or the whole congregation, whose leader he was. Thus in Moses and Aaron is represented the Divine and Human Essence of God Messiah. As to his Divine, he is King; as to his Human, he is High Priest. Therefore Aaron is here set before Moses, that is, the human nature of the Messiah before the Divine, because what is had in view is the priestly kingdom represented by Aaron which is in inmosts, as said above [n. 6736]. For Aaron represents the head among this people. By reason of the representation, the case is no otherwise, than that that which in itself is posterior, is set before the prior, etc., etc. 6738. [These are the names of the sons of Aaron, the priests which were anointed, whose hands he infilled to minister in the priest's office], vs. 3. Aaron's sons are called anointed priests. Thus, together with Aaron, they represent the supreme Pontiff, who seems not to have willed to be represented by Aaron alone as being an idolater; nor by his two sons who were slain, because they offered strange fire [vs. 4], that is, were likewise worshippers of idols. Not so Eleazar who was loved, as can be evident from what follows, to wit, the zeal of his son; see below, chapter ~5 [verses 6 seq.]. They were anointed priests, and are here so called because thus they could represent the pontifical office of the Messiah, and this separately from the person. That anointing carries this with it, see above [no 531,6551]. Hence those who were anointed with oil were held as holy. As to what oil signifies, see above [no
5~53].

6739. [Cause the tribe of Levi to draw near, and present it before Aaron the priest, that they may minister unto him], vs. 6. All the Levites are now considered as ministers or as things ministrant to Aaron, like as the body is the minister of its head. What is thus represented is that all who perform the office of the priesthood are the body, as it were, whose head, mind, understanding, will and thus life is God Messiah alone. Thus all are servants of God Messiah. As to who are meant by the priests, an opportunity of telling this will be afforded elsewhere.
* The autograph has "7."

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6740. [And they shall keep his charge, and the charge of the whole congregation before the tent of assembly, to serve the service of the habitacle], vs. 7. To keep the charge when said of the Levites is to minister. 7 It is different in other passages, as in the next chapter 4, verses ~7, 31, 3~, where to keep the charge is to ordinate, to keep watch over, to do. To keep the charge of Aaron is to serve him. So likewise to keep the charge of the whole con gregation is also to minister to them and for them, at the habitacle. That they will be servants of the whole congregation is also evi dent from the words; for the tent of assembly represents the third class, and the habitacle the second, which they were thus to serve. 6741. [That they may keep all the vessels of the tent of assem bly, and the charge of the sons of Israel, to serve the service of the habitacle J, vs. 8. By the vessels are meant the offices which all must perform that they may keep watch over them. For the text thus treats of the people who are represented by the tent of assem bly. Thus, they will ordinate all the sons of Israel as to what is to he done, and this in things spiritual and celestial. This is the reason why it is again said that they shall keep the charge of the sons of Israel, to serve the service of the habitacle, that is, they will teach them how they should live, teaching namely, both those who in the preceding verse are called "the congregation" and those who are here called sons of Israel. By sons of Israel are meant 8 all who are in the kingdom of God Messiah. Thus while keeping watch over the others in the second and third class, here called the congregation, they would keep watch over themselves also. Here, then, under types, is set forth the office of the priesthood in general. 6742. [And thou shalt give the Levites unto Aaron and to his sons: given, given (I say), 9 unto him, from-with the sons of I s rael], vs. 9. Because by Aaron and, at the same time, by his sons is represented the Messiah who, as was said [n. 6739], is alone the Head and the Life, and so the All in all of his kingdom, therefore it is now thrice said that they are given to Aaron, to wit: Thou shalt give the Levites unto Aaron, and also, given, given I say, unto him. By this then it is confirmed that, as regards life and the things
, [Crossed off:] but when said of Aaron, to keep the charge is to ordinate and keep watch over. S Reading intelliguntuT for intelligunt. Added by Schmidius.

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which depend on life, nothing will be theirs. They were not given by the sons of Israel, but they were taken in place of the firstborn. Of the firstborn it can be said that they were given, but since noth ing can be said to be given, they were taken in place of the first born, etc., etc. Hence the expression from-with. 6743. [But thou shalt command Aaron and his sons, that they keep watch over their priesthood: for the stranger that cometh nigh shall be put to death], vs. 10. Hence then the priesthood, which Aaron represented together with his sons, and also with the Levites. The representation of the priesthood in Aaron is the rep resentation in the inmost sense; but in the supreme sense, by Aaron and his sons is represented the Messiah. Because in the preceding words is contained the office of the priesthood in general [n. 6741], therefore this meaning is now brought to its close in the present words, that they should keep watch over the priesthood. 6744. That the stranger that cometh nigh shall be put to death, is confirmed later in verse 38, and also by examples, as in the case of those who merely touched the ark [fl Sam. 66- 7 ] ; for no one was allowed to touch it save the anointed priests, as can be seen below (chap. 4 14 ,15).1 That he who drew near and touched it, was put to death, can be evident from what has been said above [n. 647fl, 65fl8]. For all those are priests who have faith in God Messiah, that is, true faith, especially the article thereof that no one can be justified by his own powers, and, consequently, not by the works of the law; and who thus continually carry the kingdom of God Messiah within them; in whom, consequently, the seventh day, the seventh month, the seventh year, the seventh age or jubilee, is perpetually such; who thus are perpetual servants, as was repre sented by Aaron, etc., in that they ministered continually, nor ever withdrew from the habitacle [Lev. fl1 12 ]; thus, who would not observe set feast days, but with them there was one day. 6745. [I, therefore, behold I have taken the Levites from the midst of the sons of Israel instead of all the firstborn that openeth the womb among the sons of Israel: that the Levites may be mine], vs. Ifl. That the Levites were taken for the priestly office, can by no means come from the fact that Moses was of the tribe of Levi, but it was done from the womb. Thereore, in Levi's name was
1 From this point on, the paragraph is emphasized by " Obs.," written twice in the margin.

III Ad. 6579-6587

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set that which is the sign and principle of the priesthood; for Levi signifies cleaving, consequently, concord, charity, love. It is of the priesthood to hold all in concord by love; thus it is the bond of all. 2 And since, in the true church of God Messiah, and in his kingdom, love reigns everywhere; and since love comes solely from God Messiah himself; therefore, they who are signified by love are in inmosts. From love comes all life, all order, and thus every state of life; hence felicity, harmony, conjunction, etc., etc. Levi could never have been priest, for he was cursed by his father (Gen. 49 5 ,6,7).8 But this tribe was chosen because, in the inmost things of his name, were the things spoken of above- chosen namely, that it might represent, etc., etc. The reason why the Levites were taken in place of every first born is because the firstborn signifies faith, and inmostly within faith is contained love and also, as the circumference thereof, in telligence. Hence what is the inmost in faith, namely, love, is the inmost in the kingdom of God Messiah. 4 Thus they are the in most in whom love holds the first place, and intelligence the second. But in those who next follow, intelligence holds the first place, and love the second, this being aroused by the understanding, etc., etc. Then comes the third class, which draws its being from both, etc., etc. 6746. [Because every firstborn is mine; on the day that I smote every firstborn in the land of Egypt I sanctified unto me every first born in Israel, from man even to beast: mine shall they be: I am J e hovah], vs. 13. That he smote every firstborn in Egypt, means that he wiped out all faith in any other save God Messiah. For the firstborn of the Egyptians signifies faith in idols, or in strange gods; and that these firstborn were smitten, see in that place [Exod. 1229 J. From man even to beast. The firstborn of the beast was also sanctified, and this by reason of the sacrifices and from another reason, because men are commonly called creatures, and their services beasts; but see above. 4 & That the firstborn of the beast was also sacrificed is evident from this verse and likewise
What follows to the end of the paragraph is emphasized by " Obs" Obs.," written in the margin. The autograph has" Gen. 45, vs. 5, 6, 7." This first part of the paragraph is emphasized by " Obs., Obs.," written in the margin. Conf. n. 5867-68.
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from a subsequent verse, where it is said that the beasts of the Levites should be taken in place of the firstborn of the beast of the people (vs. 41). 6747. In regard to this, it must be observed that there is no man save the Messiah, he alone being Man. All others are neither born men nor are they formed men, for they are viler than the beasts, as the reader may see observed above [n. 9~~, 988, 8605, 5094, 5884]. Therefore, so far as the righteousness of the Mes siah is imputed to anyone; consequently, in the degree that faith is given him by God Messiah, and thus love and intelligence; so far is he a man. Hence, then, because the righteousness of the Messiah is imputed to them, and they are endowed with love, those who are in inmosts are called sons of God Messiah, and are called men-but they become men by imputation. But those who are in the second class are not truly men, for faith does not come from intelligence but from God Messiah who gives man to know what is true and good. So far, therefore, as they will to be wise from their own intelligence, so far they are beasts, not men. In the third class are the gentiles in the entire globe, who live in shades and do not even know what faith in God Messiah is, being ignorant of God Messiah. These, therefore, are the beasts treated of in verse 41, who are taken. Furthermore, by beasts are meant things of service. 6748. When, in the more interior sense, by Aaron and his sons are represented those who are inmost, then by the Levites are rep resented those in the second class, thus half-men; and by the peo ple are represented beasts. But the representation is different in each sense, namely, in the external, the interior, the more interior, the inmost, and the supreme. In the external sense, those who were the representers, from Moses and Aaron down to the lowest of the people, were all beasts. For it was the same thing whether the representation was by a people or by a beast or by things inanimate such as trees, the tent of assembly, garments, waters, what is represented being sepa rated from the person or the thing which represents. Such is the case with every king and every priest, even to Caiaphas and Phar-

III Ad. 6599-6608

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THE WORD EXPLAINED

aoh, who yet represented the Messiah; for that which represents is in itself dead, but that which is represented is living. ~ 6749. [And Jehovah spaTce unto Moses . .. saying, Number the sons of Levi after the house of their fathers, by their families: every male from the son of a month and upward shalt thou number them], vs. 14, 15. The Levites are here distinguished into three classes, to wit, into the Gershonites, the Kehathites and the Mera rites, these being the three sons of Levi [vs. 17]. These were again distinguished into generations or families, after the names of their sons, and so on. It must be observed that each class also is distinguished into three or into six. Here the priestly class is now distinguished into three. It is a rule that each class contains in itself the things contained in the other classes; for things that follow, that is, sequents, must be images and thus representations of those that are prior, and the prior must contain in themselves the things which will be in the sequents. Otherwise the one could not follow the other, nor could the one exist from the other, nor thus the one subsist from the other. So is it in man's soul, his two minds, and his body. Unless the soul contained in itself the things which win be in the intellec tual mind and its will, and unless these contained the things which will be in his lower mind, and these again, the things which will be in his body, the soul can never be the soul of all things in its body. So likewise, unless the body were an image of its natural mind, and this an image of its intellectual mind and the will thereof, and this again an image of its soul, they could never subsist in a unanimous system. So likewise in all other cases: unless faith contained char ity and intelligence and the things which follow in order, such as the works of charity, there cannot be a consensus of all things to a single end, consequently, there cannot be a looking to God Messiah by each and all. 6 6750. So here the inmost or priestly class contains three things and is, as it were, the idea or exemplar, and thus the parent of the things that follow in order. The first class is represented by the Gershonites, and conse quently by the sons thereof, the Libnites and Schimeites [vs. 18]. These will have their camps toward the sea, that is, toward the
This paragraph is emphasized hy " Ohs., Ohs.," written in the margin. This paragraph is emphasized hy " Ohs.," written four times in the margin.

194

In Ad. 6609-6614

NUMBERS Ill: 14-fl5

[6751

west (vs. fl3). As to what is meant by the west, see above En. 67flO], to wit, that" from the west" means that which is in shade, because it comes from shade or evening; and this is that which comes into the intellectual mind from the parts below it, where is mere shade, arid thus from the knowledges of good and evil; for what comes into the intellectual mind from these is wrapped in shade. This everyone can perceive from many circumstances, as for instance, from the fact that inquiry as to what is g~od and true must be made by study and skill, when yet man would have known this divinely, as if of himself, had he remained in the state of integrity; for all knowledges of truths and goodnesses were then connate with him. 1 This everyone can confirm from brute animals, etc., which are born into every science that leads them, and have the knowledge to choose what is useful and to reject what is hurtful, man alone being ignorant of this. The fact, therefore, that man advances by this path, that is to say, from the natural mind into the intellectual mind, and thus from the desires of nature into the will-this comes from the west and is represented by the Gershonites. The families of the latter were two, the Libnites and the Schimeltes, because there are two things which come therefrom, namely, shades into the understanding and cold into the will, like as the setting sun also brings these two with it. This, then, is the first thing that comes into man's spiritual mind, and therefore the Gershonites are set in the first place (vs. fl3). Not so previously when speaking of the people; in them the first are those who are at the east [chap. fl3], and this for the reason spoken of above [n. 6715 seq.J.8 6751. [And the charge of the sons of Gershon in the tent of as sembly shall be the 'habitacle, and the tent that covereth it, and the veil of the door of the tent of assembly], vs. fl5. The above is fur ther confirmed by the office or charge treated of in verses fl5 and fl6, namely, the habitac1e together with the things which look out ward, to wit, the tent that covered the habitacle, and the veil of the door of the tent. As regards the tent that covered the habitacle, this signifies that which was outside the habitacle. The intellecT The preceding few lines are emphasized by "N.B., N .B.," written in the margin. [The following unnumbered paragraph is here crossed off by the Author:] The second thing in the priestly class is that which is named from the Ke .hathites, whose sons were four, respecting whom-

III Ad. 6615

195

675~-6753]

THE WORD EXPLAINED

tual mind is the habitacle, as observed above [no 4734-35, 5188, 5805]. The tent which covered it is the lower mind, into which things exterior are insinuated by the senses, that is to say, which is round about. This is also the case in man, as can be understood by one who comprehends the form of these things in man. More over, the veil of the door of the tent of assembly is the approach, and, indeed, the approach from exteriors. 6752. [And the hangings of the court, and the veil of the door of the court, which is before the habitacle, and before the altar round about; and the cords of it according to all the ministry thereof], vs. ~6. Also the hangings of the court, and thus the court itself which signifies the natural mind; and the veil of the door of the court, thus the approach which opens thitherwards; and the cords of it according to all the ministry thereof. The cords are derivations, etc., etc. From this it can be evident that by the Gershonites are meant all those things which are insinuated into the intellectual mind from things exterior. For man is formed by external things which are insinuated into the mind and thus constitute its natural part, being things which remain when the man has been reformed. Those who are in inmosts are intel lectual minds furnished with free will, that is, endowed with lib erty. But what is insinuated by this path is such that it does nought else than serve the mind for intelligence. 6753. [And to Kehath was the family of the Amramite, and the family of the Jizharite, and the family of the Hebronite, and the family of the Uzzielite: these are the families of the Kehathite], vs. ~7. By the Kehathites are signified those things in human minds which come from above, namely, through the soul, and thus immediately from God Messiah. That pure spiritual and celestial things are insinuated by the superior way, can be evident from what has previously been said [no 1~-13, 88, 475, 819 seq., 851,3007--8]. Thus they are both confirmations and persuasions concerning truth and good, and also charity. These two flow in from faith, which is infused by God Messiah alone. These are the things which to them are in noonday light. Therefore they had their camp at the south (vs. ~9). For the intellectual mind is such that things celestial and spiritual flow into it from above, and things worldly from below, and in that mind, these make a con nubial union. Otherwise man can never be a man and an intel

196

III Ad.

6616-66~5

NUMBERS Ill: 26-35

[6754-6756

lectual mind, nor is any will possible. Since it is those who are in inmosts who are here treated of, therefore it is celestial things that are meant, which flow in from God Messiah alone through faith, and so are set in clear light, that is, at the south. Therefore the Reubenites went immediately in front of the Kehathites (see chap. 1 018-21 Incl. ). 9 Of the latter there are four families, these being enumerated. They are the intelligence of truth and the intel ligence of good; and then the love of good and the love of truth. From these flow other things, such as piety, hope, and much more, these being the fruits, etc., etc. 6754. [And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the veil, and all the ministry thereof], vs. 31. This is still further evident from their charge or ministry, for this consisted of things in the tabernacle which had like signi fications, such as the ark, the table, the candlestick, the altars, be ing the altar of whole burnt offering and the altar of incense, the vessels of the holy place, and also the veil between this and the holy of holies.. All this will be more clearly evident from what has been said concerning the signification of each of these. Concerning the Kehathites, see chapter 7, verse 9; also chapter 10, verses 17 and 21, where the Reubenites went in front of them. 1 6755. [And Eleazar the son of Aaron the priest shall be prince of the princes of the Levites], vs. 32. Over these Levites were ap pointed the princes previously [and subsequently] mentioned [vs. 24, 30, 35] ; over these again is Eleazar who was anointed priest, and was now the firstborn of Aaron; and over him and his brother and also over all the others was Aaron. Such is the subordination among all men in whatsoever class, and thus in those who are in most; for the order obtains in all men. These, then, are the es sentials, and to them look many other things which are not so essential. 6756. [To the Merarite 2 was the family of the Mahlites, and the family of the Mushites: . . . on the side of the habitacle to the north, shall they have their camp], vs. 33-35. By the Merarites are meant those things in the intellectual mind which are called fal
This last sentence is a later addition to the text.
1 These references are a later addition to the text.
The Hebrew is To M erari.

III Ad. 6626--6634

197

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THE WORD EXPLAINED

lacies of the understanding, and which come from fallacies of the senses, as, for example, that man thinks he lives his own life, and that he can act from himself etc. Suchlike fallacies are likened, not to evening, but to night, which is here expressed by the north. There may indeed be such images of night also in those who are in inmosts, but they are easily dispersed. For from himself, a man cannot help supposing that he himself is living and carries on life, and this at moments when he does not remember. Still this does not do so much harm, for it is given by God Messiah that he should so suppose; otherwise he would think himself to be outside life or to partake of no life. Therefore, in order that celestial things may be applied to him, such as peace, felicity, etc., these are presented before him as though they were his own; yet he knows that nothing is his own. 3 Such fallacies are blots, as it were, which, when interposed, take away the light, but with their re moval, the light appears. 6757. [And the office of the charge of the sons of M erari shall be the boards of the habitacle, and the bars thereof, and the pillars thereof, and the bases thereof, and all the vessels thereof, and all that serveth thereto. And the pillars of the court round about, and their bases, and their pins, (Lnd their cords], vs. 86, 37. The ministry of these sons concerns the most external things of all, such as bars, pillars, cords, etc. ; for fallacies arise solely from the external senses, the objects whereof are insinuated, and are then sensated in no other way, when yet the case is different. Conse quently, they are things sensitive and thus natural. It is natural things in man that sustain those which are spiritual, and thus those which are celestial, for otherwise these cannot be sensated. That it may be seen that they are fallacies, there must be a withdrawal from them. Nevertheless [spiritual and celestial things] cohere with the~. Of this, God Messiah granting, more will be said. 6758. [But those that pitch camp before the habitacle toward the east, before the tent of assembly to the east, shall be Moses, and Aaron and his sons, keeping the charge of the sanctuary for the charge of the sons of Israel; (and) 4 the stranger that cometh nigh shall be put to death], vs. 38. The reason why Moses, Aaron and his sons were to pitch before the habitacle to the east, is beI The preceding part of this paragraph is emphasized by " Obs., Ohs.," writ ten in the margin. Omitted by Schmidius.

198

III Ad. 6635-6640

NUMBERS Ill: 36-38

[6759-6760

cause Moses and Aaron represented God Messiah, to wit, as stated above [n. 6737], his Divine Essence [and his Human Nature]. Thus, Moses represented [his Divine Essence and so] his royal dignity, and Aaron together with his sons, his Human Nature and so his pontifical dignity. Thus they went before and were in the sight of all and taught them the way. This is the same thing as being in their midst or in the midst of the Levites. Here, as very frequently elsewhere, to the east signifies morning, and morning the kingdom of God Messiah. Commencement was made from the evening, that is, from the west (vs. ~3), and ended in the morning, namely, to the east, as in the present verse. Thus what is signified is the great day; and also, at the same time, that God Messiah is the rising Sun because he is in his Rising to eternity. To go before or to be prior is the same thing as being superior, for the prior and the superior involve the same thing, since the prior is to the posterior as the superior to the inferior. In this verse to the east is mentioned twice, to wit: before the habitacle toward the east, that is, above the intellectual mind; and before the tent of assembly [to the east], which signifies the inferior mind, and so below ~ it. 6759. By the words keeping the charge of the sanctuary is meant that he should guard the sanctuary and should also ordinate the things pertaining to the sanctuary and, at the same time, should keep watch that all is carried on aright, and this for the charge of the sons of Israel, that he might guard them, and also ordinate and keep watch over them. 6760. As to the words that the stranger that comes nigh should be put to death, see above at verse 10. A stranger is one who is not anointed, and thus does not represent. 6 It is certain death when that which is in an inferior sphere passes over into a superior sphere. Nothing that is in one sphere can ever pass over into what is interior to itself. Thus, things which are corporeal cannot pass over into the sphere of the natural mind, nor those of the natural mind into the sphere of the intellectual mind; so, neither can the intellectual mind pass over into the things which are of the soul, consequently, what is in an inferior degree, into that
The autograph has above, but this appears to be a slip. Eam (it) is feminine and refers to the mind-below the intellectual mind. From this point the paragraph is emphasized by " Ohs., Obs.," written in the margin.

III Ad. 6641-6650

199

6761-6762]

THE WORD EXPLAINED

which is in a superior. This seems indeed to be a paradox, but still it is the truth; for if that which is in an inferior degree were to pass over to that which is in a superior degree, it would be en tirely dissolved, that is, would perish. But it does seem to pass over. Nevertheless, the truth is that the two are distinct from each other but form the appearance of a body or face, as it were, where things inferior are on the outside, and things superior within, etc., etc. 6761. Thus, nothing human and created can ever pass over into the Divine sphere where is God Messiah. This is most certain death, and is here represented by the death of the body; for in verses 10 and 38, it is said that the stranger that cometh nigh shall be put to death, that is, they were not to come nigh to where were Moses and Aar~d'-'his sons. Nay, not even- the Kehathites could touch the ark, for then they would be cut off (chap. 418,19). Thus that which is not holy cannot pass over to that which is holy; and so neither the human understanding to saving faith, saving I faith being in a superior degree. In most general thing~n <:an indeed a roach by the understanding; bu~5f he wishe;-t';; p.~ over into the li ~lf and the flame itself, that is, to per ( .ceive the single things also, he cannot stay. This also is now rep resented by many things. Moreover, the most general things which are of saving faith are infused into the human soul by God Messiah; for the human soul is finite and created, but God Messiah is infinite. 7 6762. [All that were numbered of the Levites, . . . every male from the son of a month and upward, were two and twenty thou sand. And Jehovah said unto Moses, Number every firstborn male of the sons of Israel from the son of a month and upward], vs. 39, 40. As regards a month, namely, that those who were less than a month old were not numbered, this takes its cause from" the month of days," as said of Jacob, being the first month in which he was with Laban [Gen. 2914 ], and b which i~ signified antediluviaJ? time. .This time is to be given to oblivion, for the whole ante diluvian world perishe~, the famI y of Noanalone remaining. So
T The passage continues: "and born from Jehovah," but the words" from J ehovah" are crossed off, and therefore it would appear that the preceding words should also have been crossed off. No. 6761 is emphasized by "Obs.," written four times in the margin.

200

III Ad. 6651-6653

NUMBERS HI: 39-IV: 1-48

[6763

in verse 43. Concerning the firstborn, see above at verses 1~ and 13. 6763. [Also those that are to be redeemed, three and seventy and two hundred of the firstborn of the sons of Israel, which are more than the Levites; And thou shalt take five shekels a head; in the shekel of holiness shalt thou take them: . . . And thou shalt give the silver to Aaron and his sons. . . . So Moses took the sil ver of redemption . . . From-with the firstborn of the sons of Is rael. . . . And Moses gave the silver to Aaron and his sons], vs. 46-51. Theseverses treat of the redemption of the firstborn who were over and above the number of the Levites, being two hundred and seventy-three. Divided by seven, this number gives thirty nine. As regards the redemption, this signifies that God Messiah willed to have the firstborn of the people. For he willed that the inmost or middl~ should be formed from one tribe, namely, Levi, who is named from love; and so willed a paradise wherein the Levites would then represent the tree of life in the midst of the garden, the life whereof would be represented by Moses and Aaron, as said above [n. 6737]. And although these were all unclean, yet they were represented as holy by virtue of the oil, and the Levites by other rites, such as waving which signifies the infusing of life. Thus the holiness of life was separated from the persons, etc. As to the redemption, this was given by the firstborn as the words declare (vs. 50). Thus, in place of the firstborn, was taken silver in the shekel of the sanctuary (vs. 47); that it was silver, see verses 48 and 50. This silver signified truth which was given to Aaron and his sons (vs. 48 and 51). Truth and goodness, or intelligence and love, also justice and atonement, are the pairs which are within faith. Thus Aaron and his sons were initiated into faith. Thus also they represented the tree of intelligence at the same time as the tree of life in the midst of the garden; but this in the more interior sense, etc., etc.
NUMBERS

IV

1 And Jehovah spake unto Moses and unto Aaron, saying,

Take the sum of the sons of l{ehath from the midst of the sonS of Levi, . . . 3 From a son of thirty years and upward even to a son of
~

IH Ad. 6654-6669l

~01

THE WORD EXPLAINED

fifty years; everyone that cometh into warfare, to do the work in the tent of assembly. 4 This shall be the labor of the sons of Kehath in the tent of assembly: the holy of holies. 5 And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the veil of the covering, and cover therewith the ark of testimony: 6 And shall put thereon the covering of badgers' skin, and shall spread over it a cloth wholly of hyacinth, and shall put in the staves thereof. 7 And upon the table of the faces they shall spread a cloth of hyacinth, and put thereon the dishes, . . . 8 And they shall spread upon them a cloth of scarlet double dyed, and cover the same with a covering of badgers' [skin],8 . . . 9-10 And they shall take a cloth of hyacinth, and cover the candlestick . . . And they shall put it and all the vessels thereof under a covering of badgers' skin, . . . 11 And upon the golden altar they shall spread a cloth of hya cinth, and cover it with a covering of badgers' skin, . ... 1~ And they shall take all the vessels of ministry, . . . and put them under a cloth of hyacinth, and cover them with a cover ing of badgers' skin, . . . 13-14 And they shall take away the ashes from the altar, and spread a purple cloth thereon: . . . and they shall spread upon it a covering of badgers' skin, . . . 15 And when Aaron and his sons have made an end of covering the holy, and all the vessels of the holy, as the camp is to set for ward; after that, the sons of Kehath shall come to bear it: that they touch not any holy thing, and they die. . . . 16 And the office of Eleazar the son of Aaron the priest shall be the oil for the luminary, and the aromatic incense, and the con tinual mincha, and the anointing oil ; the office of the whole habita cle, and of an that therein is, in the holy place, and in the vessels thereof. 17 And Jehovah spake unto Moses and unto Aaron, saying, 18 Ye shall not cut off the tribe of the families of the Kehathite from the midst of the Levites : 19 Therefore thus do unto them that they may live, and not
Omitted by Schmidius, but supplied in his Errata.
~O~

NUMBERS IV: 1-48

[6764

die, if they draw nigh to the holy of holies: Aaron and his sons shall draw nigh, and shall place them, every man over his work and over his burden: 910 But they shall not go in to see when the holy thing is wrapped, lest they die. 911 And Jehovah spake unto Moses, saying, 9l9l, 915 Take also the sum of the sons of Gershon, . . . And they shall bear the hangings of the habitacle, and the tent of as sembly, his covering, and the covering of the badger that is upon it above, and the veil of the door of the tent of assembly. 9l6, ~8 And the tapestries of the court, and the veil of the door of the gate of the court, . . . and the cords thereof, and all the vessels of their ministry . . . and their charge shall be under the hand of Ithamar the son of Aaron the priest. 9l9, 31 As for the sons of Merari, . . . This is the charge of their burden: . . . the boards of the habitacle, and the bars thereof, and the pillars' thereof, and the bases thereof. 39l And the pillars of the court round about, and their bases, and their pins, and their cords . . . 33 This is the work of the families of the sons of Merari, . . . under the hand of Ithamar the son of Aaron the priest. 34, 36 And Moses and Aaron . . . numbered the sons of the Kehathite . . . And those that were numbered of them . . . were two thousand seven hundred and fifty. 38, 40 And those that were numbered of the sons of Gershon, . . . were two thousand and six hundred and thirty. . . . 49l, 44 And those that were numbered of the families of the sons of Merari . . . were three thousand and two hundred. 46, 48 All those that were numbered of the Levites, . . . were eight thousand and five hundred and eighty. 6764. [Take the sum of the sons of Kehath . . . From a son of thirty years and upward even to a son of fifty years; everyone that cometh into warfare, to do the work in the tent of assembly. This shall be the labor of the sons of K ehath in the tent of assem bly: the holy of holies], vs. 9l-4. Respecting the Kehathites, see . above [chap. 3 31 ], to the effect that they were appointed charge over things which were more holy. Therefore they were placed at the south, and in front of them went Reuben with his host, that is,

III Ad. 6663

9103

6765-6766]

THE WORD EXPLAINED

with Simeon and Gad (chap. 101 8-21). Thus, those went in front of them whose names signify faith, obedience, and the fruits of faith. Therefore their office was concerned with the holy of holies (vs. 4), and they carried the ark, the table, the candlestick, the altars, which Aaron and his sons prepared, as is evident from what follows, and from verse 15. 6765. As regards their age, from thirty to fifty years, it is clearly stated in verse 3 that they were those wh~ were fit for war fare, and thus for doing the work in the tent of assembly. What is meant, however, is spiritual warfare, namely, combat with the devil as in a fighting church. That they only are fit for such com bat who are between fifty and thirty years, can be evident enough from man's state. At that time he begins to enjoy understanding, and from understanding to order voluntary acts and so to wage combat with what flows in from the natural mind, that is to say, with depraved cupidities or concupiscences, and so with the devil who arouses these. That it is no other than the devil who arouses the cupidities of the animus, and hereditary evils-this to me is a constant truth; for I have experienced it with the utmost clearness, within a space now of sixteen months,9 and, indeed, so clearly that by the pure mercy of God Messiah it was given me to learn the several particulars as to how they did the arous ing, and the things which they aroused. For this purpose, it was also permitted me to rebuke them viva voce. Moreover, it was permitted them to speak with me, to give answer, nay, to pour out their poisons, and so also to dispute with words. But these experiences are so numerous that pages would not suffice to mention them. Therefore I can testify that there is not one, even the least, of the evils which creep up from the body and its nature into the mind, that is not aroused by evil genii. By so great a multitude of these have I been beset, and for so long a time, that one must needs marvel. Yet they could not do the least thing save grow angry, swell up., attempt-but every evil was turned into good, etc., etc. 1 6766. It is therefore spiritual warfare that is meant in the
This would indicate that the date of the present writing is the middle of August 1746. See n. 6657. 1 The indented part of n. 6765 is cited by the Author in the Index to his Memorabilia, s.v. Cupidita8, MalUm, Spiritu8. See Table of Contents.

III Ad. 6664-6667

NUMBERS IV:

~-6

[6767-6768

present text, and also in verses ~3, 30, 35, 39, 43, 47, where this warfare is explained. For such warfare, no others are fitted save those who are called adults, that is, those of an age between thirty and fifty years. After this, men are imbued with principles from which they are hardly able to recede; and therefore they are not so fit-unless they are prepared for that warfare by God Mes siah, which is done by this, that meanwhile they take in no other principles save such as are consonant with truth, and wherein is nothing of prejudice. 6767. Thus, they will then be fit to do the work in the tent of assembly, that is, in matters which look to things divine and thus to things celestial and spiritual. The tent of assembly, however, involves much more, as the reader may see above. 1 & It was more interior things, however, which were the labor and burden of the Kehathites (vs. 4). 6768. [And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the veil of the covering, and cover therewith the ark of testimony: And shall put thereon the covering of badgers' skin, and shall spread over it a cloth wholly of hyacinth], vs. 5, 6. N one must touch the ark, the table, the candlestick, after they have been anointed and sanctified, save one who has been anointed; for by the oil whereby, in the supreme sense, was signified God Messiah, there was abstract holiness; see above [no 6738]. Nor was it any longer an ark and a table and a candlestick that was represented save to those in the third class. But to those in the middle class, and so to those in the first, noth ing was represented save what these things signified; so that the ark, the table, the lamp, the flame, the bread, in their proper sense, did not even come to those who were inmost; but spiritual things alone came to those in the middle class, and celestial things alone to those in the first class. This, moreover, can be confirmed by many illustrations. Men, though they see objects, nevertheless take nothing from the objects but only from their use, and from like things which are in the objects. This might be further confirmed in many other ways, but the experience suffices, that men do not even give attention to ocular objects, as neither do they to the
* All these verses are repetitions of verse 3. Swedenborg also refers to verse $17, but this is an error and therefore is omitted in the translation. 1a Conf. n. 6751.

III Ad. 6668-6670

~05

6769-677~]

THE WORD EXPLAINED

words of speech, but only to their interior and then to their more interior meaning. 2 6769. No others, then, must touch things which have been sanc tified by oil save those who also have been anointed by oil, like Aaron and his sons; for being thus anointed, it was not Aaron together with his sons that was represented but only t"bat which they, in their vesture, signified-and by Aaron, the Messiah. But when another touched these things, there was at once a representa tion of the person, and from this representation, the person, and thus the uncleanness which was in the person, was not withdrawn. 6770. As regards the Levites, these were not anointed but .waved, and in this way were initiated into the life which is signified by waving; not, however, into that holiness into which those 3 anointed with oil were initiated. Therefore, that the Levites might not touch the ark, not even with their eyes, it was covered over, and this first with the veil of the covering, then with badgers' skin, and finally with hyacinth above. As to what these three cov erings signify, this may be seen above En. 5801]. 6771. What is said in verses 7 to 14 inclusive has also been previously explained. The holy things were covered with a two fold or threefold covering, to the end that that might be repre sented as simultaneous which previously had been distinct. Thus they proceeded successively from things more interior; for what is successive must be simultaneous, and what is simultaneous is unfolded into things successive. In their journeyings, it was the entire congregation that then represented heaven, as the reader may see stated above [n. 6734]; but when they stayed, it was the tabernacle. Yet, in their j ourneyings, that was simultaneous in the tabernacle which was distinct in the congregation. 6772. [And when Aaron and his sons have made an end of cov ering the holy, and all the vessels of the holy, as the camp is to set forward; after that, the sons of Kehath shall come to bear it: that they touch not any holy thing, and they die], vs. 15. Thus, then came the Kehathites who, not being anointed, must not touch the uncovered ark, even with their eyes, as already stated [n. 6770]. Therefore it is said, after that, the sons of K ehath shall come: that they touch not any holy thing, and they die. This is still
This paragraph is emphasized by " Obs., Obs.," written in the margin. Reading qui for quae.
~06

III Ad. 6671-6678

NUMBERS IV: 7-33

[6773-6776

further confirmed in verses 18 to 20 where it is plainly said that they shall not come in to see, when the holy thing is being wrapped, lest they die. 6773. [And the office of Eleazar the son of Aaron the priest shall be the oil for the luminary, and the aromatic incense, and the continual mincha, and the anointing oil; the office of the whole habitacle, and of all that therein is], vs. 16. The office of Eleazar was concerned with all the essentials by which are represented the essentials of the more interior mind, being the office of the whole habitacle, and of all that therein is. Aaron had a still more uni versal charge, being the charge over those things which were of Eleazar's office, and those which were of Ithamar's, and also of the Levites. 4 The oil of the luminary, in the more interior sense, is charity, as is the lamp and its flame. Aromatic incense, in the more interior sense, is the grace which comes therefrom, for, in the supreme sense, it is good pleasure. The continual mincha, in the more interior sense, is spiritual food, in the inmost sense, love, and in the supreme sense, God Messiah. The anointing oil is the priesthood, thus what is holy. 6774. Verses 17 to 20 inclusive the reader may see treated of above [n. 6672]. That they were so severely punished if they merely saw the holy things not previously covered, was because they were unclean. What is profane cannot approach that which is holy; if it does, it dies. This God Messiah affirms to be true in things heavenly. Thus, in the present case, they were punished with death, this coming from the same law. 5 6775. Verses 21 to 28 inclusive have been treated of above [no 6765 seq.]. Ithamar, the other son of Aaron, was put at the head [of the Gershonites who had charge of the hangings of the habita cle, etc. ; and of the Merarites who had charge of the boards, etc.], because he was the second son; thus his office was concerned with things lower than those of Eleazar. 6776. Verses 29 to 33 inclusive have likewise been treated of above [no 6765 seq.], and verses 34 to the end contain the num bering.
[Crossed off by the Author:] The essentials in the more interior mind are charity, represented by the oil of the luminary, oil here being taken for the flame; also good pleasure therefrom, signified by the aromatic incense; also the continual mincha, which represented that which is in the understanding, namely, spiritual food; and, finally, the anointing oil. This paragraph is emphasized by "Ohs., Ohs.," written in the margin.

III Ad. 6679-6690

207

6777]

THE WORD EXPLAINED

NUMBERS

1 And Jehovah spake unto Moses, saying, ~ Command the sons of Israel, that they send out of the camp every leper, and everyone that hath an issue, and whosoever is unclean because of a soul: 3 From the male even to the female shall ye send them out; outside, without the camp shall ye send them; that they defile not your 6 camp, in the midst whereof I dwell. 4 And the sons of Israel did so, and sent them outside, with out the camp: as J ehovah spake unto Moses, so did the sons of Israel. 5 And Jehovah spake unto Moses, saying, 6 Speak unto the sons of Israel, When a man or woman shall commit any of all the sins against man, transgressing in trans gressing against Jehovah, and that soul be guilty, 7 [And] 7 they shall confess their sin which they have done; and he shall restore his guilt in the head thereof; and add unto it the fifth part thereof; and give it unto him against whom he is guilty. . 8 But if the man have no redeemer to restore to him the guilt, [the guilt] 8 shall be restored to J ehovah, even to the priest; beside the ram of atonements, which shall make atonement for him. 9 And every heave offering in respect to all the holy things of the sons of Israel, which they bring unto the priest, shall be his. 10 And his shall be every man's hallowed things: whatsoever any man giveth the priest, it shall be his.

6777. [And Jehovah spake unto Moses, saying, Command the sons of Israel, that they send out of the camp every leper, and everyone that hath an issue, and whosoever is unclean because of a soul: . . . that they defile not your 9 camp, in the midst whereof I dwell. A nd the sons of Israel did so], vs. 1-4. That it was merely external uncleanness and not internal that was represented, can be evident enough from the fact that the leprous, those having an issue, and those who had touched dead bodies were sent outsid~ the camp. Internal uncleanness was not represented; for they
The Hebrew is their.
'0mitted by Schmidius.
See n. 678~ note.
9 The Hebrew is their.

~08

III Ad.

6691-669~

NUMBERS V: 1-7

[6778-6779

were represented as clean merely if washed, this being the reason of their frequent washings. But that despite this, the tent of assembly dwelt in the midst of their uncleanness, see above [Lev. 16 16 ]. As to why they were sent outside the camp, this draws its cause from the things which leprosy, the issue, and a dead body signify in the spiritual sense. It was from this signification 1 that the present law, which was the effect thereof in externals, drew its cause. 6778. [Speak unto the sons of Israel, When a man or woman shall commit any of all the sins against man, transgressing in transgressing against Jehovah, and that soul be guilty], vs. 6. What the transgressions are is not stated here. According to the last precepts of the Decalogue [Exod. ~017], treating of concupiscences looking "more properly to deceit and falsity, they are that a man deceives his neighbor. 2 Here it is indicated that when one deceives a man, he deceives God Messiah. Moral laws involve divine laws. Thus, when one does anything against his neighbor, he does it against God. The rules of charity confirm this, for moral laws are the bodies, as it were, with which spiritual and celestial laws, which are their souls, clothe themselves, there being a likeness of soul and body in each and every moral law. Therefore God Messiah now says that that which one does to one of those whom God Messiah loves, this he (Ioes to Him [Matt. ~540]. Hence, then, to transgress against a man is a transgression against Jehovah. 6779. They shall confess their sin which they have done: [and he shall restore his guilt in the head thereof; and add unto it the fifth part thereof; and give it unto him against whom he is guilty], vs. 7. In the representative church, confession of sins was before the priest; for the priest then bore the sins and so made atonement by a sacrifice~which matter is treated of elsewhere. But in the interior church, the confession must be before God Messiah, and thus must be a confession of the heart, He being the only one who bears sins and makes atonement. It was the representation of this that existed in the external church. If, however, conscience dictates that one should confess one's sins before a priest, that he may
1 The autograph has law. The rest of the paragraph is emphasized by margin.
U

Obs., Ohs.," written in the

~09

III Ad. 6693-6700

6780-678~]

THE WORD EXPLAINED

have rest, this is not denied him. But it must not be a confession before a priest in order that the priest may bear the sin, for to bear sin belongs to the Messiah alone. So neither can a priest make atonement, that is, forgive the sin. He merely pronounces the words of God Messiah who alone forgives sins. As to what that saying signifies, that to Peter were given the keys of heaven [Matt. 1619 ], this, God Messiah granting, is to be told elsewhere. 6780. Confession of sins draws its origin from the duty of every man to acknowledge that with him is nothing but eviI,S and that there is nothing good with man. All good comes solely from God Messiah. This acknowledgment is not possible without con fession in particular; a general confession is a confession that in volves particulars. Otherwise atonement can never be made for the man, and so he cannot be saved; for, so far as he does not have this acknowledgment, so far he justifies himself, etc., etc. 4 6781. He shall restore his guilt in the head thereof. Here, and frequently elsewhere, that is called guilt of which a man has become guilty. In the head thereof means in the thing itself in respect to which he has become guilty, the head being the thing itself. He shall add the fifth part thereof; and give it unto him against whom he is guilty. Thus it is considered as a theft. That a fifth part over and above that which he stole is the fine for transgression against J ehovah, that is, against God Messiah, see Leviticus ~7, verses 13 and 15, and elsewhere. The laws of theft derive their universal origin from this, that the man claims for himself things which are the Messiah's, namely, righteousness or merit, etc., etc. 6782. [But if the man have no redeemer to restore to him the guilt, (the guilt) G shall be restored to J ehovah, even to the priest; beside the ram of atonements, which shall make atonement for him 6], vs. 8. What was said above [no 6778] is now confirmed, namely, that transgression against a man is transgression against God Messiah. The law of retaliation persuades that restitution be made to the man to whom one has done evil, and, if the man is not available, that he shall make restitution to God Messiah who gives that which is restored to the priest. But restitution does not free
[Crossed off: I so that it rules This paragraph is emphasized by " Obs., Obs.," written in the margin. Omitted by Schmidius, but supplied in his Errata. In his Errata, Schmidius corrects this to read: whereby atonement shall be made for him.
~10

In Ad. 6701-6708

NUMBERS V: 8-31

[6783-6784

the man. There must be atonement by sacrifice, that is, by wor ship from faith, by supplication, that he, that is, God Messiah, may take away or wipe out the sin. Then, when the sacrifice or worship is rightly done, he is pardoned. Respecting the sacrifices for sin or the sacrifice of atonements, see what has gone before. 6783. [And every heave offering in respect to all the holy things of the sons of Israel, which they bring unto the priest, shall be his], vs. 9. The heave offering has previously been treated of, to the effect that what was offered of the sacrifices, belonged to God Messiah, and by him was given to the priest. The heave of ferings are therefore called holy. Of these we have previously spoken [no 5037-38, 5790, 6561J. 6784. [And his shall be every man's hallowed things: whatso ever any man giveth the priest, it shall be his], vs. 10. In addi tion, the priest had what was given to him. In the representative church, a gift to the priest was considered as a gift to God Mes siah. It is from this that the law has taken its origin.
NUMBERS

11 And Jehovah spake unto Moses, saying, 1~ Speak unto the sons of Israel, and say unto them, a man, when his wife hath turned aside, and transgressed a transgression against him, 13 And a man lie with her with the copulation of seed, and it be hid from the eyes of her husband; and she be concealed but de filed; because there is no witness against her, neither was she caught; 14 And the spirit of zeal come over him, and he pursueth his wife with zeal, in that she is defiled: or the spirit of zeal come over him, and he pursueth his wife with zeal, when she is not defiled: 15 Then shall the man bring his wife unto the priest, and he shall bring her offering upon her, the tenth of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of zeals, a mincha of memorial, shewing iniq uity. 16 And the priest shall offer it, and shall set her before Je hovah: 7 17 And the priest shall take holy waters in an earthen vessel;
T

See n. 6792 note.

III Ad. 6709-6714

~ll

THE WORD EXPLAINED

and of the dust that shall be on the floor of the habitacle the priest shall take, and put it upon the waters: 18 And when the priest hath set the woman before J ehovah, he shall uncover the woman's head, and put upon her hands the mincha of memorial, even the mincha of zeals; but in the hand of the priest shall be the accursed waters of bitternesses. 19 Then the priest shall swear her, and shall say unto the woman, If no man have lain with thee; and if thou hast not turned aside with defilement under thy man, thou shalt be unharmed by these waters of accursed bitternesses. ~o But if thou hast turned aside from thy man, and if thou art defiled, and a man other than thy husband hath put into thee his copulation: ~1 When the priest hath sworn the woman with the oath of cursing, the priest shall say unto the woman, Jehovah make thee a curse and an oath in the midst of thy people, when Jehovah shall make thy thigh to waste away, and thy belly to swell; ~~ For these [bitter] 8 waters that are accursed shall enter into thy bowels, to make thy belly swell, and thy thigh waste away. Then shall the woman say, Amen, amen. ~3 And the priest shall write these curses in a book, and shall blot them out in the waters of bitternesses. ~4 And he shall cause the woman to drink the accursed waters of bitternesses, that the accursed waters may be in her for bitter nesses. ~5 Yet before this,9 the priest shall take out of the woman's hand, the mincha of zeals, and shall wavE! the mincha before Je hovah, and offer it upon the altar: ~6 And the priest shall take an handful of the mincha, even the memorial, and burn it upon the altar, and afterward shall cause the woman to drink the waters. ~7 And when he hath caused her to drink the waters, then it shall come to pass, that, if she be defiled, and have transgressed a transgression against her husband, the accursed waters shall be in her for bitternesses, and her belly shall swell, and her thigh waste away: and the woman shall be a curse in the midst of her people.
Added by Schmidius. See n. 6800 note.

NUMBERS V: 11-31

[6785-6786

~8 And if the woman be not defiled, but be clean, then she shall be without hurt, and shall be made fruitful from seed. ~9 This is the law of zeals, when a wife turneth aside under her husband, and is defiled; 30 Or when the spirit of zeal cometh over a man,9a and he be touched with zeal against his wife, and shall set his wife before Jehovah, and the priest shall execute upon her all this law. 31 Yet the husband shall be free from iniquity, but the wife, she shall bear her iniquity.

6785. Verse 11 and the following verses treat of the wife who has committed adultery with another. The process of inquiry is here described at length. But this law, like the other laws and the rituals and ceremonies, has derived its origin from things spir itual and from things celestial. It must first be observed that by a wife is meant the church and, consequently, faith, for it amounts to the same thing. When ~ny one in the church has had faith in God Messiah and afterwards turns aside and joins himself to an other in whom he has faith, this is said to' be adultery; but when he has not previously had faith in God Messiah, it is said to be whoredom. When, therefore, another has lain with her, so that she has conceived, which is called "the copulation of seed" [vs. 13], then she is so defiled that she is pronounced cursed. Thus, when the spiritual man, seduced by evil, becomes natural, it is adultery. 6786. By " the spirit of zeal" [vs. 14] is meant the wrath that is born of conjugial love, it being from conjugial love that such wrath comes; for love wills and desires love in return, thus, a one from two; and when it is deceived in this, there is wrath on ac count of the utter separation; for all the felicity which is within mutual love is then lost, and in its place comes wrath; and if she has been defiled, love perishes, etc., etc. The zeal that is born of the love which is within faith is of one kind. It is a wrath such as does not end in hatred but in mercy. In the text it is this spirit of zeal that is meant. But the zeal which is born of spurious love is of another kind, and is called jealousy, sometimes arising from no cause, an evil genius inciting

'a The

Hebrew is over him.

~13

III Ad. 6715-6723

6787-6789]

THE WORD EXPLAINED

it. This zeal ends in hatred, within which are evil suspicions which are continually aroused. 1 6787. As concerns the inquiry, namely, that the husband first brings a mincha but without oil and frankincense, inasmuch as it shows iniquity [vs. 15], by these are meant the things which the mincha signifies. A mincha is love; but the love of God Messiah is a mincha with oil, the oil being God Messiah himself, also with frankincense, and so with benevolence and grace, etc. Therefore, in this case, because it bears the iniquity, neither oil nor frankin cense is added. The priest was to take of the dust of the habitacle [vs. 17],2 because the dust of the habitacle signifies natural filthi ness, in like ml!-nner as do~s the dust of the sole, spoken of in the New Testament [Matt. 1014, Mark 6 11 ]. Hence the waters are said to be cursed or, what amounts to the same thing, to be waters of bitternesses [vs. 18]. That when she is defiled, her thigh will waste away, and her belly swell [vs. ~~], signifies that natural filth then remains and is not separated; hence the belly swells; and be cause love perishes, therefore the thigh wastes away. 6788. [Speak unto the sons of Israel, and say unto them, a man, when his wife hath turned aside, and transgressed a trans gression against him], vs. 1~. At that time, every man who was a husband, the father of a family, had a house-he then dwelt in a tent-and so represented a part of the church, representing this in particular as in general. Thus, as God Messiah, in the heavens, is the Head of the whole of heaven and the whole of the church, so he wished now to represent himself as in a small type; but this came down into mere external representations, devoid of that image of himself which consists in internals. The wife there re'p resented the church and, consequently, faith in God Messiah, which faith is what makes the church to be, it being from faith that it is a church. When she has transgressed against him-the trans gression now follows. 6789. [And a man lie with her with the copulation of seed, and it 'be hid from the eyes of her husband; and she be concealed but defiled; because there is no witness against her, neither was she
1 This paragraph is emphasized by " Obs.," written four times in the margin. In the autograph the last two syllables of habitaculi commence the first line of a new page, and the Author, in his subsequent hasty numbering of the paragraphs, mistook this line for the commencement of a new paragraph which he numbered 67f26. See n. 617f2 note.

~14

HI Ad.

67~4-6733

NUMBERS V:

1~-15

[6790-6791

caught], vs. 13. To lie with her with the copulation of seed, means to profess another faith, even to the point of actuality, so that an offspring is brought forth from that faith. This is called adultery; see above [n. 6785]. The man who lies with her does that which is called going a whoring after other gods and after idols. That it is hidden, that is, hidden from the man, means in the exterior sense, that it may become open to the sight or be wit nessed to. It is different in the more interior, the inmost, and the supreme sense. Therefore, the subject here treated of is con cealed adulteries, that is to say, that they adored idols or strange gods incognito. Nay, they also carried the idols with them and adored them in their chambers, of which many examples are told. This is done in society where there are punishments, and so, from fear of punishment, they dare not do it in public (examples may be adduced). 6790. [And the spirit of zeal come over him, and he pursueth his wife with zeal, in that she is defiled: or the spirit of zeal come over him, and he pursueth his wife with zeal, when she is not de filed], vs. 14. The spirit of zeal is the wrath and thus the mercy which is born of heavenly conjugial love, born namely, when the church turns aside from faith. It is this spirit of zeal that is men tioned first, for it is a just zeal, and so is brought in by heavenly genii. So likewise, and this is a consequence therefrom, when an other or some other thing is loved above God Messiah. Such zeal is the zeal within love such as' shines forth from infants when in dignant because their mother or nurse loves another, etc., etc. The other spirit of zeal is that which is brought in by evil genii who suggest falses and lies, and thus incite the man. This zeal, for the most part, ends in hatred, and is called black jealousy. 6791. [Then shall the man bring his wife unto the priest, and he shall bring her offering upon her, the tenth of an ephah of bar ley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of zeals, a mincha of memorial, shew ing iniquity], vs. 15. In the spiritual sense, this means that he who has broken faith is presented before God Messiah for judg ment. He shall bring the tenth of an ephah. This was the sacri fice, for in verse 18 it is also called a mincha, signifying love. Here, however, it signifies zeal or the spirit of zeal,s because there
The autograph has caeli (of heaven), undoubtedly a slip for zeli (of zeal).

III Ad. 6734-6739

~15

679~-6793]

THE WORD EXPLAINED

was nothing of oil upon it, and nothing of frankincense; see above [n. 678&-87] ; for oil signifies a flame and thus love, and, in the supreme sense, God Messiah; and frankincense the gratefulness therefrom. When these were absent, it was a mincha with another signification, being a mincha that lacks these, and this because there is then suspicion, which is spiritual food without charity and benevolence. When there were also oil and frankincense, iniquity could not be shown because it is taken away by the imputation of righteousness by faith in God Messiah. 6792. [And the priest shall offer it, and shall set her before Je hovah: 4 And the priest shall take holy waters in an earthen ves sel; and of the dust that shall be on the floor of the habitacle the priest shall take, and put it upon the waters], vs. 16, 17. The priest was to take of the dust of the habitacle because that dust, fallen from the shoes of Aaron and his sons, signifies the ultimate filths of nature. In an earthen vessel--an earthen or terrestrial vessel signifies the same thing; the one answers to the other, the one being the containant, the other the contents. Thus that dust is the curse which is shaken off [Matt. 1014 , Mark 6 11 ]. This can be understood from the purification of man; for the things which are eaten and drunk are separated in the stomach and purified by degrees; those which are obsolete and altogether worthless are finally cast out. From this comparison comes also an understand ing of what follows concerning the swollen belly; for the matter is circumstanced in the same way in natural things as in spiritual, etc., etc. 6793. [And when the priest hath set the woman before Je hovah, he shall uncover the woman's head, and put upon her hands the mincha of memorial, even the mincha of zeals; but in the hand of the priest shall be the accursed waters of bitternesses], vs. 18. In woman, the uncovering of the head was a ..sign of shamelessness, that is, a sign that she was without shame. 'V omen, therefore, I ou ht to cover their head in church, for their head is the husband ) [I Cor. U 3. 5], and the husband signifies the understanding. Thus, what is represented is that she was then rgled-bJ'~i~r

Literally translated, the Hebrew is: " And the priest shall bring her near, and shall set her before Jehovah." But in the Hebrew and Latin both mincha and woman are feminine, and this leads Schmidius to an interpretation as fol lows: " The priest shall offer her (the mincha) and shall set her (the woman)," etc.
~16

In Ad. 6740-6745

NUMBERS V: 16-n

[6794-6796

etc., etc.

away

cupidity alone, without the understanding which is the husband, That tne priest shouldmingle the holy water;; ~ith dust signified, in the spiritual sense, that she mingled holy things with profane, turning chaste love intOSh meh~~ss, that is, she turned from oly faith -which is faith in God Messiah, to faith in an idol in which she believes and which she loves. The waters are here called the cursed waters of bitternesses, because profane things are mingled with holy, for the waters were holy (vs. 17), and the dust profane. 6794. [Then the priest shall swear her, and shall say unto the woman, If no man have lain with thee; . . . thou shalt be un harmed by these waters of accursed bitternesses. But if thou hast turned aside from thy man], vs. 19, 20. These words must pre cede, for there must be self-confession. 6795. [When the priest hath sworn the woman with the oath of cursing, the priest shall say unto the woman, Jehovah make thee a curse and an oath in the midst of thy people, when J ehovah shall make thy thigh to waste away, and thy belly to swell], vs. 21. The swearing was that f~o'Ill -which came the curse. As to what the wasting away of the thigh signifies, this can be evident from the signification of the thigh elsewhere; for they who swore an oath laid their hand under the thigh, as did Abraham's servant [Gen. 249 ], etc. Thus the thigh signifies conjugial love. That the thigh would then waste away, signifies that conjugialJ2:ye, which, as a wife, she represented, would perish, and she would thus be sepa!:ated from her husbapd. But as to what the swelling belly signifies, this is perceived from what has been said, namely, that evils would then remain in the belly; evils would not be separated from goods, or profane things from holy. Thus she would not be purified, as the reader may see above [no 6792]. Hence, the paths of separation being ~bstru~ted, the stomach is obstr1.!c::t.l:..d. 6796. The like conclusion is obtained from things spiritual and celestial. When the spiritual man turns aside from faith, and adores what is profane, the paths are so obstructed that he can not be purified; for the righteousness of the Messiah cannot then be imputed to him. It is exactly the same with the words in the New Testament, that he who eats the bread and drinks the wine, without remembering the passion, the righteousness and the merit of God Messiah, eats and drinks for himSelf death (Matt. 2623- 24 ;

III Ad. 6746-6754

n7

6797-680~]

THE WORD EXPLAINED

Mark 1410,20,21], for then that which has been mentioned cannot be applied to him. Things holy and profane are not concordant in one habitacle or one mind. 6797. [For these (bitter) 5 waters that are accursed shall enter into thy bowels, to make thy belly swell, and thy thigh waste away. Then shall the woman say, Amen, amen], vs. ~~. These words are now understood from what has been said. 6798. [And the priest shall write these curses in a book, and shall blot them out in the waters of bitternesses], vs. ~3. Thus he will also mingle his words with the waters, to the end that there may then be three things in the waters, namely, the waters, the dust, and the curse, etc., etc. 6799. [And he shall cause the woman to drink the accursed waters of bitternesses, that the accursed waters may be in her for bitternesses], vs. ~4. That the waters became bitternesses means that they would torment her; for man is in torment from these three things commingled together, inasmuch as the ways to salva tion are then obstructed. 6800. [Yet before this, 6 the priest shall take out of the wom an's hand, the mincha of zeals, and shall wave the mincha before Jehovah, and offer it upon the altar], vs. ~5. It was taken out of the woman's hand because, as signifying these things, it had been laid in her hand that thus it might be applied to her, first outwardly, and then inwardly, etc., etc. The priest was to wave the mincha, this meaning to vivify it, because it was without oil and frankincense. Otherwise it could not have been sacrificed, for it was wholly dead. As to the waving, see elsewhere. 6801. [And the priest . . . shall cause the woman to drink the waters . . . Then it shall come to pass, that, if she be de filed, . . . her belly shall swell, and her thigh waste away: and the woman shall be a curse in the midst of her people], vs. ~6, ~7. What is here said is the consequence of what has preceded. Thus, these words also are understood. That the Woman would become a curse also follows therefrom, for she drinks for herself death, as the words read (words which will then be explained, God Mes siah granting). 6802. [A nd if the woman be not defiled, but be clean, then she shall be without hurt, and shall be made fruitful from seed], vs. ~8.
Added by Schmidius. These three words are Schmidius' interpretation of the Hebrew and.
~18

III Ad.

6755-676~

NUMBERS V: flfl-VI: I-fll

[6803

These words also are understood from what has now been told. Thus she receives a blessing, for it is said she shall be fruitful from seed. Thus it was a temptation, and evil is turned into good, and so she was more greatly vivified. 1 6803. [This is the law of zeals, when a wife . . . is defiled; or when the spirit of zeal cometh over a man, 8 and he be touched with zeal against his wife, and shall set his wife before Jehovah, . . . Yet the husband shall be free from iniquity, but the wife, she shall bear her iniquity], vs. fl9-31. These words are likewise understood, if only what has been said is reduced into the common formula of a law. That the wife alone shaH bear her iniquity is the case when she is defiled. But these words involve much more, to wit, that the husband, because, as was said, he represents the Messiah, cannot act with iniquity; for what he did, came from a wrath born of love; but the wife can be iniquitous, there being in man nothing but iniquity, etc., etc.
NUMBERS

VI

1 And Jehovah spake unto Moses, saying, fl Speak unto the sons of Israel, and say unto them, If a man or woman shall take on themselves any singular thing, vowing the vow of a Nazarite, to separate themselves unto J ehovah : 3 He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any steeping of grapes, nor eat fresh grapes, or dried. 4 An the days of his Nazariteship 9 he shall eat nothing that is of the grape of the vine, from the kernels even to the skin. 5 All the days of the vow of his Nazariteship there shall no razor pass over his head: until the days be fulfilled, in the which he separateth himself unto Jehovah, he shall be holy, letting the hair of his head hang down. 6 All the days that he separateth himself unto Jehovah he shall not come to the soul of a dead person. 7 For his father, and for his mother; for his brother, and for
T These two sentences are emphasized by "Obs.," written twice in the margin. S The Hebrew is over him. See n. 682'4 note.

III Ad. 6763-6766

fl19

THE WORD EXPLAINED

his sister; he shall not defile himself for them in their death; be cause the Nazariteship of his God is upon his head. 8 All the days of his Nazariteship he shall be holy unto Je hovah. 9 And if by chance the dead died near him suddenly, and he hath defiled the head of his Nazariteship; he shall shear his head in the day of his cleansing; on the seventh day shall he shear it. 10 And on the eighth day he shall bri~g two turtle doves, or two sons of a pigeon, to the priest, to the door of the tent of as sembly. 11 And the priest shall make them, the one for a Sin, and the other for a whole burnt offering, and shall make therefrom an atonement for him, in that he sinned over a soul. So shall he sanctify his head that same day. 1~ And he shall give to separation, because of Jehovah, the days of his Nazariteship, and shall bring a lamb, the son of his year for a Guilt: but the days that were before shall fall away; because he defiled his N azariteship. 13 And this is the law of the Nazarite; the day on which the days of his N azariteship are fulfilled: he shall bring him unto the door of the tent of assembly: 14 And he shall bring his offering to Jehovah, one lamb, the son of his year, entire, for a whole burnt offering; and one lamb, the daughter of her year, entire, for a Sin; and one ram entire, for peace offerings. 15 And a basket of unleavened cakes of fine flour mingled with oil, and unleavened wafers anointed with oil, with their mincha and their drink offerings. 16 And the priest shall offer them before Jehovah, and shall make his Sin, and his whole burnt offering. 17 And he shall make the ram a sacrifice of peace offerings to Jehovah, beside the basket of unleavened cakes: the priest shall make also his mincha and his drink offering. 18 And the Nazarite shall shear the head of his Nazariteship at the door of the tent of assembly; and shall take the hair of the head of his N azariteship, and put it upon the fire which is under the sacrifice of the peace offerings. 19 But the priest shaH take the boiled shoulder of the ram, and, out of the basket, one unleavened cake and one unleavened
~20

NUMBERS VI:

1-~1

[6804-6806

wafer, and shall put them upon the hands of the Nazarite, after he hath shaven off his Nazariteship. ~o And the priest shall wave them, a waving before Jehovah: this is holy for the priest, upon the breast of the waving and upon the shoulder of the heave offering. And after this, the Nazarite shall drink wine. ~1 This is the law of the Nazarite who hath vowed his offering unto 3ehovah upon his Nazariteship, beside that which his hand shall pursue; according to his vow which he vowed, so shall he do above the law of his Nazariteship. 6804. This chapter treats of the Nazariteship, of which the following were the statutes. The Nazarite must abstain from wine and strong drink, and from vinegar, also from grapes (vs. ~-4). He must not shave his head, but the hair must hang down (vs. 5). He must not touch a dead body, whosoever it be (vs. 6-7). Thus, he must be holy all those days (vs. 8). Should he touch a dead body, by chance, he must shave his head, make atone ment by turtle doves and also by a lamb, and so commence the days of his Nazariteship anew (vs. 9-U). When his days are fulfilled, he must sacrifice a sheep, a lamb, and a ram, and also [must bring] a mincha with the drink offering which the priest shall offer (vs. 13-17). Then he shall shear his head and put the hair upon the fire of the sacrifice of peace offerings (vs. 18). The shoulder and unleavened cakes shall be waved over the hand of the Nazarite, and they shall be holy to the priest (vs. 19, ~O). Then he shall drink wine (vs. ~O). Moreover, he must perform the things which he has vowed above the law of the Nazariteship (vs. ~1). 6805. It is most clearly evident that Nazariteships were insti tuted that they might represent the Messiah who was the only Nazarite. Man cannot be a N azarite, not even for the least mo ment; but the Messiah was a N azarite throughout his whole life, for he then fulfilled not only all the internal law but also the ex ternal. But to describe what a N azarite must be, is a difficult task, unless it be understood how man's faculties are concurrent, that is to say, his external faculties with his internal. Even so, it can hardly be set forth unless many arcana be opened which are simultaneously concurrent. 6806. The Nazarite is one who is holy, not only as to his in-

III Ad.

6767-678~

~n

6807-6810]

THE WORD EXPLAINED

ternal faculties, but also as to his body. In man, the body, which is the fourth thing in order, does not so concur with interiors as some may suppose. For the body is a kind of covering and so is separated, as it were, from the interiors, and in man, it never concurs with these. This, moreover, is the reason why the body must wholly die, and so, when, after death, the interior faculties, namely, the soul and the human mind, are separated from it, must dissolve into its dust. 6807. As to the natural mind, this indeed is also separated from the body, but it does not so cleave to the human mind as when in the body; for after death there is no such conjunction as in the body, etc., etc. In the body it serves for receiving the things which enter from the world by means of the senses, and from the body by means of the blood, and also for producing bodily actions. But their connection is different after death. 6808. Meanwhile, as was said [n. 6805], without a knowledge of order, a.nd thus of the conjunction of the human mind with the body by means of the lower mind, it can hardly be perceived what the N azarite is, or what the N azariteship. 6809. The body is that which acts separately, as it were, from the mind, in that so long as the body acts, [to wit], the external senses; and, then, so long as the mind is fastened on these senses and is intent on the operations of the body, that is, gives its atten tion to those operations; then, during this time, the spiritual ac tion of the human mind ceases. The body is a weight, as it were, which draws the mind down and turns it outward, that is, to things worldly, corporeal, earthly; and during this time, the thought is not elevated toward things superior. But as soon as things supe rior act, or things spiritual with things celestial, the mere opera tions of the body, such as its sensations, appetites, pleasures, etc., at once cease, and, at the same time, life is drawn away, as it were, [from the body J. This, moreover, can be very plainly observed by everyone, if only he attends to the state of his thoughts; for when the thought is fastened on more interior matters, then the keenness of the sensations is so lost that they hardly appear. This is the case in sight, in hearing, in taste, in touch. But as sOOn as the thought is intent on these sensations, then, in their turn, the interior things are obliterated, as it were. 6810. Thus, the human mind is a kind of center, as it were, be ~~~ III Ad. 6788-6790

NUMBERS VI: 1-9H

[6811-6815

tween heavenly things and worldly. The way to heavenly things is closed when that to worldly or earthly things is opened; and so, on the other hand, the way to worldly things is closed when the mind is free for things heavenly. It is, as it were, a hinge and a door which turns, and so is opened and closed upward and downward. 6811. The interior or heavenly man is such that the way to things heavenly is open, and then those things which are in the lower mind and its memory and likewise its affections are drawn up, to the end that they may be in concord with heavenly affec tions. This is brought about by God Messiah, so that nothing whatever is the man's. Then things that are suitable are called forth from among those which are in the man's memory and his natural affections-but only such as are concordant. 6812. Then, as regards things merely corporeal, such as sensa tions, appetites and pleasures, these meanwhile will cease, as said above [n. 6809] ; for were they also to rush in, then the things which have been drawn up would be disturbed. This is the rea son why, as was said, corporeal things have a separate sphere, as it were, which can by no means enter into the sphere of the mind, when the latter is elevated. 6813. But a N azarite must be such that things corporeal and thus external must also be wholly consentient with things internal, so that they likewise may be drawn up without disturbing things spiritual and celestial. This can never be done in any man, for every moment, even the least, evils steal in from his body, to wit, from his blood, and thus from his senses when these are opened; and these evils cling fast, and thus confound everything spiritual and celestial. 6814. The Messiah alone was a Nazarite. In him was a con sensus of all things, both corporeal and spiritual-natural and spiritual-celestial. Hence he could fulfill all righteousness, while man cannot fulfill even the least thing thereof. 6815. In order that the arcana of this cooperation may be dis closed, it must be known that in the perfect man, which the Mes siah alone was, not only are interior natural things drawn up into the spiritual things of his mind, but also external natural things, as is done in the body (as in the lungs, in the heart, in the liver, in the spleen, in the cerebrum-but these matters are not spoken of,

III Ad. 6791-6795

~~3

6816-6817]

THE WORD EXPLAINED

because men are still in ignorance, and they would therefore con fuse rather than enlighten). Hence life is perpetuated. At the same time that ideas rush in from the memory or the lower mind, they also rush in from the senses into the intellectual mind, and from the blood into its will. In the perfect man alone do the things which flow in from the sensations of the body, etc., result in the man's heing perpetuated as to life, and being continually purified. But if they were to rush in, at the same time, in the im perfect man, they would bring death, and so would extinguish the man's life. This is the reason why such things can never be ad mitted; but corporeal things become quiescent so long as internal things are operating, and so vice versa. Of the divine mercy of God Messiah, it has also been given me to learn these things from experience peculiar to myself, when for so long a time I was among the celestial by means of speech and interior representations. For I could not be among them so long as corporeal things were operating at the same time, since the way toward heaven and consort with them was then closed, as it were. But as yet it has not been given me to ob serve various circumstances with respect to these matters. 1 6816. In order that they might now also represent the external man conjoined with the internal, and so the heavenly paradise con joined with the earthly paradise, the N azariteship was instituted. This conjunction, although not possible in man, was still to be represented, that so they might represent an image of the Mes siah, who alone conjoined the two in himself. That it was merely a representation, however, and nothing more, can be evident from all the injunctions placed on the Nazarite. 6817. This conjunction was indeed effigied in the first man, when he lived in a state of integrity; for his externals were en tirely consentient with his internals. There was this difference, however, that the first man was a Nazarite in this way, not from himself, but from God Messiah who ordered him; for in him there was as yet no hereditary evil. This was the reason why he knew every arcanum in the things which were ever the objects of his senses, and, indeed, perceived them in his mind at the same time that they were set before his senses-never, however, from him
1 No. 6815 is cited by the Author in the Index to his Memorabilia, s.v., Erc terna, Ercteriora. See Table of Contents.

III Ad. 6796-6799

NUMBERS VI:

1-~

[6818-68~0

self, but from God Messiah who led him. For Adam, although in a state of integrity, still had nothing of life from himself but was' as a heavenly spirit clothed with a body. 6818. He who represented the Nazarite was Samson, and this from the womb, and so, not for a certain number of days. There fore he did not drink wine nor cut the hair of his head; hence his powers-but of these elsewhere, God Messiah granting. 2 This was in order that Samson might thus represent the powers of faith, for he who has faith as a grain of mustard seed, can remove mountains [Matt. 1720]; thus, that he might also represent the one only N azarite, the Messiah, and the powers of His righteous ness, in that He thus subjugated the whole crew of the devil, that is, conquered death. 6819. [And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, and say unto them, If a man or woman shall take on themselves any singular thing, vowing the vow of a N azarite, to separate themselves unto Jehovah], vs. 1,~. Because representa tion extends to every individual person, therefore, both man and woman could vow themselves N azarites; but it must be a human being. In other cases, the firstborn of men and of beasts were sanctified. Men also made a singular vow that they would give themselves to Jehovah, nay, that they would wholly devote them selves; respecting which see Leviticus, chapter ~7. This, however, extended also to beasts, nay, and to things inanimate, while the Nazariteship extended only to man. That it is said both man and woman, is because the N azariteship looks both to the understand ing and to the affections, that is, to the will. 6820. It is said that he separated himself unto Jehovah, an expression which is taken more especially from the fact that he separated himself from such things as come from grapes, and also from the dead, etc. It is not here said that they lived a more holy life than others, save for the words in verse 8, that he was holy unto Jehovah all those days. He who did not touch things un clean was holy, and it is evident from this that it was a mere repre sentation. For what is it, not to drink wine, not to cut the hair, not to touch any dead body? such things do not look to things more interior. To separate oneself unto Jehovah is to give oneself
See n. 6830, 6837.

In Ad. 6800-6810

68~1-68~3]

THE WORD EXPLAINED

wholly to Jehovah. Thus it was a species of devotion such as is spoken of in Leviticus ~728. 29. But there was this difference, that those devoted were devoted for all the days of their life, while the Nazariteship was only for a certain time, etc., etc. 6821. [He shall separate himself f1'om wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any steeping of grapes, nor eat fresh grapes, or dried], vs. 3. The Nazarite was to abstain from wine lest he become drunk, for then the blood is excited and disturbs the in terior and more interior parts. For in the Nazarite there must be unanimity and full concord between the soul, the spiritual mind, the natural mind, and the body, in order that, in the entire system, there may be a unanimous correspondence with the one end which is the kingdom of God Messiah; thus a state of perfection itself, and so a state wherein might be divine order. But wine and strong drink disturb the order, as is well known. Its effect is that the one faculty fights against the other, and each with itself, and that thus they are dissentient (confer Lev. 109 ).8 6822. The Nazarite thus represented a state of integrity, in that he drank and ate nothing whatever which would disturb the body and the natural mind, for wine excites the exterior and in terior organic forms; consequently, that he thought nothing, and so spiritually took nothing in, which would disturb that quiet and peace of the mind which are represented. What is it that disturbs the peace of the mind? There are many things, especially care for one's body or for oneself, care of the world, care for the fu ture and the like. Hence come desires, appetites, cupidities. It is these then that are represented and thus signified by those who are drunk with strong drink. These, then, are the grapes. 6823. Fresh grapes are such cupidities as come from the al lurements of the senses, and are continually roused up anew, Dried grapes are cupidities long indulged in, so that the guilt will not be hereditary. That the Nazarite shall not drink vinegar signifies the same thing, vinegar being that which has been fer mented, and which thus is corrupt; respecting ferment, see above [no 3817, 38~0-~1, 38~9, 6596]. Therefore it is added any steep ing of grapes, that is, when it is being fermented.
I

This reference (the autograph has Exod.) is a later addition to the text.

III Ad. 6811-6817

NUMBERS VI: 3-5

[68~4-68~6

6824. [All the days of his N azariteship 4 he shall eat nothing that is of the grape of the vine, from the kernels even to the skin], vs. 4. It was forbidden them to eat grapes, from the kernels to the skin, because the grape represents and thus signifies things which arouse combat in man and make dissension. The kernels are the more interior parts, and correspond to the more interior faculty in man. But the flesh of the grape corresponds to the natural mind, and its skin corresponds to the body. What is sig nified, therefore, is that neither interior nor exterior cupidities or inebriations should be aroused. Otherwise it would never have been laid down that they should not eat grapes from the kernels to the skin. It would have been enough to say that they should not eat grapes. But these words are added on account of the sig nification. 6825. The Nazarite, therefore, is one in whom, from inmosts to outmosts, love alone rules, and, consequently, charity and the con cord and harmony of all things which then follow in accordance with the faculties; and so, with these, peace, rest, tranquillity of animus and body, these also being consequents. Thus the kingdom of God Messiah will be within him. But that none save the Mes siah alone can be a Nazarite, not even for the least possible mo ment, see above [no 6813].5 6826. [All the days of the vow of his N azariteship there shall no razor pass over his head: until the days be fulfilled, in the which he separateth himself unto J ehovah, he shall be holy, letting the hair of his head hang down], vs. 5. That no razor shall pass over his head signifies that he shall not separate things corporeal, or his grosser nature, thi~ being signified by the hair. To shave the hair is to separate such things as are outmost, for as the hair is the hair of its head, so the body is the body of its interior minds. Things outmost or corporeal are signified by outmosts, such as the skin of the grape, the soles of the feet, the fingers of the hand, the skin of man, his garments, etc., and in the present case, by hair, and,
The word Nazarite is an anglicized transliteration of the Hebrew word nazir, from a root meaning to separate, and thus to consecrate. The noun from this root is rendered by Schmidius and the A.V., Nazarite; but another form of the same noun is translated by Schmidius Nazariteship, and in the A.V. consecration and separation. The verbal form is translated by both Schmidius and the A. V. separate. This paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad.

6818-68~3

68~7-6830]

THE WORD EXPLAINED

indeed, by the hair of the head, because here, as elsewhere and in the common meaning of the word, the head signifies things which pertain to the interior senses. Thus the Nazarite was now holy as to his body also, which nevertheless in every man is unclean, and so profane, inasmuch as it separates filths. Therefore it is now added that he shall be holy all the days of the life of his Nazarite ship [vs. 8]. 6827. That he shall let the hair of his head hang down was be cause of the representation before man, and also before the choir of angels which was around the Nazarite. For, by the choir of angels which perceived only things outmost, this representation was carried over to more interior angels, and so to the inmost with whom no other was presented to view save the Messiah, the one only N azarite whom the N azarite here represented. Thus he was held as holy. Moreover, by means of the choir of angels around him, there was thus formed an image of God Messiah wherein was peace and all else that will be in the kingdom of God Messiah. 6828. By the hair let down are signified all the appendages of the body, such as the arms, hands, fingers, thighs, feet, soles. Thus the liberty which was from inmosts, came down to outmosts, that is, to things corporeal, and from the latter to inmosts, this liberty of the body corresponding, by the intermediate faculties, to the liberty of the soul. Hence, then, spiritual powers, these coming solely from unanimity from inmosts to outmosts; for the order is then divine, that is, the divine is in the order. 6829. This then it is that was represented by Samson when his head was not sheared. So long as this was the case, he was stronger than any man; for he, a single man, subdued all his ene mies; set fire to the harvest of the Philistines [J udg. 154,15]; slew a lion from which he obtained honey [ibid. 145- 9 ] ; all which deeds have mystical significations which in effect and actuality existed in the Messiah alone. 6 6830. To the end that the order might be restored which in Adam had been entirely destroyed, and had become not only per verted but also inverted, God must necessarily become Man that he might restore order and might fulfill all those laws which are of order, being laws divine, celestial, spiritual and natural; and so might conjoin things which had been split apart and separated,
No. 6829 is emphasized by "Obs., Obs.," written in the margin.

III Ad.

68~4-6831

NUMBERS VI: 5-6

[6881-688~

and thus might restore in himself the powers that had been lost in the entire human race, and might apply them to man. This application is effected by the imputation of his righteousness, and this could never have been done save by him who was God and at the same time the Creator, and the Man conceived of the Holy Spirit and thus without hereditary blemish, though yet with the infirmities of nature which he drew from the mother. With these he fought, and these he conquered. Hence, then, the powers represented in Samson, whose enemies, the Philistines, signified spiritual enemies; their harvest which he burned [Judg. 15 4 ,1)], the harvest of their profane worship. The lion [which he slew (ibid. 146 )] signified the evil which he crushed. In its mouth was honey or a honeycomb of bees [ibid. vs. 8] ; for all good fortune, happiness, good-which is the honey-is in the mouth, as it were, of evil, it being from thence that the sensation thereof and the taste, as it were, come. Besides the other things that are said of Samson. 7 6831. [All the days that he separateth himself unto Jehovah he shall not come to the soul of a dead person], vs. 6. Not to come to the soul of a dead person means not to come to things which are spiritually dead. In the Nazarite, there must be life from inmosts to outmosts, that is to say, in the whole order, which is fourfold; and, as power is predicated from the unanimity of them all, so also is life. Therefore he was to touch nothing which did not have life. That this was unclean and thus not holy in externals, see ~bove [n. 6544,6550]. We read everywhere [in the Word] that one should not touch or come to a soul, or to the soul of a dead person, by which is signified a corpse or one entirely dead; and this for the reason thAt in man there is nothing save what is dead, that is to say, his life is dead. Therefore it is called soul, and therefore spiritual death was represented by the death of the body. 6832. The touch thereof was unclean because thence is contagion. Thus, what is represented is that he should do nothing, either inwardly or outwardly that was profane, for to touch a dead body is to be affected by it; and so should not admit anything deadly, which is not at once vivified, that is, turned into good. This is done when it is drawn up by God Messiah and the evil thus extinguished, the sensation of good from evil alone remaining; for
T

No. 6830 is emphasized hy "Ohs.," written many times in the margin.

III Ad.

688~-6887

6833-6835]

THE WORD EXPLAINED

if there is to be sensation and perception, there must be a relative. So likewise falsity, which is wrapped in shade, is turned into truth, that is, into light. From the shade the light derives its discrimina tions and consequently its colors and so its beauty.s 6833. [For his father, and for his mother; for his brother, and for his sister; he shall not defile himself for them in their death; because the Nazariteship of his God is upon his head], vs. 7. Here [in the case of the N azarite], nothing that is dead is ex cepted; for to others except the pontiff (if I mistake not 9), it was still permitted to approach the dead who were of their own family. Respecting the uncleanness arising from the touch of a dead body, and the atonement thereof, see, further, Numbers, chapter 9, verses 11 to end. Therefore the Naz~rite is here for bidden to commit transgression from any cause whatsoever, whether proximate or related, and thus from any 1 love whatso ever, etc. 6834. Because the N azariteship of his God is upon his head. In the proximate sense, this means that the hair was upon his head. But that this involves a mystical sense, can be evident enough to everyone. For it is called the N azariteship of God, and this looks solely to the Messiah, the only Nazarite. It is said, upon his head, because the choir which was around 2 the N azarite then understood what was said above [n. 6827], and the inmost of them, God Messiah alone, altogether abstractly from the things which were in the Nazarite representer. Thus the Nazariteship of his God was upon his head. 6835. [All the days of his N azariteship he shall be holy unto Jehovah], vs. 8. He was holy when he abstained from wine, did not cut his hair, and did not touch a dead body, and this he was to observe all the days of his Nazariteship. In this way he was rep resented as The Nazarite. For when he did contrary to the laws of the representation, then at once another representation crept in,
B No. 6832 is emphasized by " Obs.," written twice in the margin. Confer Lev. 106 and 211-4. 1 The autograph has ea: nullo amore (from no love), but the context indi cates that nullo is a slip for ullo (any). The autograph has qui repraeaentabant N aziraeum (who represented the Nazarite), but this seems to be an error for qui circum Naziraeum as in n. 6827 -unless the meaning is " whore-presented the N azarite," i.e., re-presented him to more interior angels.

230

III Ad. 6838-6842

NUMBERS VI: 7-9

[6836-6837

being the representation of a profane thing which was added. That which interrupted the order of the kingdom of God Messiah was to be taken away. 6836. [And if by chance the dead died near him suddenly, and he hath defiled the head of his N azariteship; he shall shear his head in the day of his cleansing; on the seventh day shall he shear it], vs. 9. Wherefore, if by chance, as it seems, it should happen that he touched a dead body, as said in the text, then this clung to him and, at the same time, was represented as something added. Therefore the representations were interrupted so that he could no longer represent The N azarite. Thus all was in vain; for he was to be holy during the whole time of his vow, and this in order that there might be a representation of the Messiah, that He was holy throughout the whole of life. 6837. Because his body or outmost was then defiled by touch, therefore the hairs of his head were to be shaved off, that is, the whole body was to be cast off and a new one acquired which should be holy throughout all the days of his vow. This was done when new hairs grew up, as in the case of Samson, who succumbed [when his hair was cut], and possessed his former powers when the hairs of his head came in anew [Judg. 1620 se q .]. Thus power was rep resented in the hair, that is, in the body, because in the ultimate ef feet. But he shall shear his head in the day of his cleansing; for, as is evident from chapter 19 11 ,12, it was a statute that they were unclean for three and seven days, and that atonement for them was to be made. 8 He thus became unclean as to his body, though this was from ignorance, which, however, did not excuse the Nazarite; for there could be no ignorance with the Messiah, and so not the least of evil. This was represented by the fact that what was fortuitous, as it is called, did not excuse the N azarite from being unclean; for he is said to have defiled his N azariteship (vs. U). Thus he must separate things corporeal from himself, and new hairs must be born from his head, and his body be reformed and regenerated from things interior. This could be done only in the Nazarite as a representer; for God Messiah says, Who convicteth him of fault? ([John 8 46 ] as the words read; look them up). It is said in the day of his cleansing because then atonement was made
[Crossed off:] Nevertheless, the body was clean because it was done in ignorance, and this excuses.

III Ad. 6843-6849

~31

6888-6840]

THE WORD EXPLAINED

for him as for any other man, and then he was again represented as holy, and this, consequently, on the seventh day. 6838. Up to this point, the chapter treats of the representation of the Nazarite, namely, of what he should do, to the end that the Messiah might be represented. But now it treats of those who will become N azarites by the imputation of righteousness by faith in God Messiah, and so of those who will become heirs of the kingdom of God Messiah. There is no one who is not defiled by the touch of a dead body, that is to say, by death; for in itself the human body is corrupt and therefore defiled every moment. In life, by means of regeneration, and so after the death of the body, man will put on the life of a Nazarite by imputation. Wherefore, he must be cleansed and must shear his head, that is, lay aside things corporeal, for nature cannot enter into the kingdom of God Mes siah. And this on the seventh day, which day is the advent of God Messiah into glory and of His sons into rest. And they will com mence life anew, which life can be called a Nazariteship, for the life will be holy. The day of regeneration is also the seventh day, for then the kingdom of God Messiah is within him. 6839. [And on the eighth day he shall bring two turtle doves, or two sons of a pigeon, to the priest, to the door of the tent of assembly. And the priest shall make them, the one for a Sin, and the other for a whole burnt offering, and shall make therefrom an atonement for him, in that he sinned over a soul. So shall he sanc tify his head that same day], vs. 10, 11. Here the subject is sanc tification by clean sacrifices, to wit, by turtle doves or pigeons; also by other sacrifices treated of previously. He must bring turtle doves or pigeons to the priest, by turtle doves or pigeons being signified what is holy or holy thoughts, and also a holy will. And, indeed, to the door of the tent of assembly. As to what the door ofthe tent is, see above [n. 4975,6510]. It is said the eighth day, being the time from which the man is regenerated, for he then commences the new week which is holy, because he then carries the kingdom of God Messiah within him.' Thus on this day, and so from this day even to the end of life, he will be sanctified, ~ or his head, that is, the interior man, will be sanctified. 6840. [And he shall give to separation, because of Jehovah, the
This sentence is emphasized by "Obs., Obs.," written in the margin. The autograph has ,anctificabit (he will sanctify).
~8~

III Ad.

6850-686~

NUMBERS VI: 10-17

[6841-6843

days of his N azariteship, and shall bring a lamb, the son of his year for a Guilt: but the days that were before shall fall away; because he defiled his N azariteship ], vs. U. Thus the spiritual man will live, this being signified by the words he shall give himself for sepa ration to Jehovah, that is to say, will abstain from cupidities rep resented by intoxicating wine. The days that were before shall fall away, as if they were not; for when man is regenerated, then, all that he has previously done is, as it were, nothing, is given to oblivion. So long as he is a natural man, he is perpetually con demned and defiled, and so perpetually touches a dead body. Therefore the sacrifice of a lamb for a guilt. 6841. [And this is the law of the Nazarite; the day on which the days of his Nazariteship are fulfilled: he shall bring him unto the door of the tent of assembly], vs. 13. It was for a certain number of days that he was a Nazarite, but by those days is rep resented the whole life of Him who is represented, as can be seen from other passages, and from the seventh day, which, in the re generate man, signifies the whole course of his life, that the time thereof will be holy, etc., etc. The regenerate man, that is, he to whom the righteousness of the Messiah is imputed by faith, will observe in their spiritual meaning, the things that now follow [vs. 14-17] throughout the whole course of his life. 6 6842. The sacrifices in verses 14-17 signify internal worship. As to the things which they signified, see above; for here all the sacrifices come together. But, although the Nazarite was the most holy among those who were called holy, it is the priest, and not the Nazarite, who will make his mincha and drink offering, and also the sacrifice. This indicates that this is done by the Mes siah, who makes atonement and justifies, that is, sanctifies him; for, in the absence of this representation, there would have been no need of a sacrifice for sin. 1 6843. [And the Nazarite shall shear the head of his Nazarite ship at the door of the tent of a~sembly; and shall take the hair of the head of his N azariteship, and put it upon the fire which is unaer
[Crossed off:] vs. 14. He shall offer a lamb for a whole burnt offering, by which sacrifice they represented benevolence. , [The following unnumbered paragraph is here crossed off:] Verse 18. That he sheared the hair of his head represented that he then put off the nat ural man, that is, the external man, with its cupidities, etc. Cupidities ate then considered as excrement.

III Ad. 6863-6870

6844-6845]

THE WORD EXPLAINED

the sacrifice of the peace offerings], vs. 18. Here, however, it must be observed that it is the hair of the head that is caned the N azariteship, because the N azariteship consisted more especially in hair which was not cut, since by the hair is signified the cor poreal which is the ultimate and which corresponds with things interior or prior. This hair, being the Nazariteship, was indeed thought to be holy; not that it was holy in the representing Naza rite in whom it was uncleanness, but because of the remembrance of the one only Nazarite. It was for this reason that the hair was counted as holy. Therefore it, and consequently the Nazariteship itself, which was the hair, was sacrificed under the sacrifice of the peace offerings. 6844. That it was thus the N azariteship that was sacrificed was because all sacrifices were considered as holy, since they were holy in the Messiah, who was represented by each and everyone of them. Thus he was represented by the whole burnt offering which the priest offered, this being for the sake of hearing, reception and mercy; also by the sacrifice for sin, in order namely, that atone ment might be made for him, which would have been vain had the Nazarite himself been holy; then, by the sacrifices of peace offer ings, being the eucharistic sacrifice, by which was signified the giving of thanks because he thus attained peace; afterwards by the mincha and the drink offering, respecting which, see above [vs. 16, 17]. Then, lastly, the hair of the head was sacrificed and was placed under the fire of the .sacrifice of peace offerings, by which was signified that damnations were thrown back upon the Messiah who bore them. For the body is that which is condemned, and therefore it is cast into the grave and wholly perishes; but the damnations of the interiors arising therefrom are carried off by the Messiah. Therefore in the present case, the hair, which, in the representing N azarite was unclean, but in the true Nazarite is holy, was put under the fire of the sacrifice of peace offerings. Thus, by the imputation of righteousness by faith in God Messiah, those things which were unclean as arising from the body are abol ished. 6845. [But the priest shall take the boiled shoulder of the ram, and, out of the basket, one unleavened cake and one unleavened wafer, and shall put them upon the hands of the Nazarite, after he hath shaven off his Nazariteship. And the priest shaU wave them, ~34 III Ad. 6871~6874

NUMBERS VI: 18-flO

[6846-6848

a waving before J ehovah: this is holy for the priest, upon the breast of the waving and upon the shoulder of the heave offering. And after this, the Nazarite shall drink wine], vs. 19, flO. By what is contained in these verses is here represented the applica tion or imputation of righteousness; for the putting of these things upon the hands of the N azarite, was the application and, in the inmost sense, the imputation, of things holy. And, indeed, after this he shaved off his Nazariteship; for what is holy could not be imputed until he had laid down corporeal things and become an interior man. Then, at the same time, life is infused, this being done by the waving before Jehovah. 6846. These things went to the priest, that is, in the supreme sense, to God Messiah, His being the things that were applied or imputed, and from which is life. This is signified by these words: this is holy for the priest. It is said, Upon the breast of the wav ing, because it is the breast by which life is signified; for in the breast is the heart. Also the shoulder of the heave offering, the shoulder being the best part, and this was given by God Messiah to the priest. 6847. These words, one and all, contain innumerable arcana which look solely to the Messiah and his righteousness, in that he alone fulfilled the whole of order and all the laws of order, and in that righteousness is imputed to the regenerate who in this way are sanctified. This sanctification or justification does not exist until the man has finished the days of his Nazariteship. At the same time these words look also to the angels, that is, not only to the church on earth but also to heaven and so to the kingdom of God Messiah. For they who are elect, being heirs of the kingdom, become N azarites by the imputation of righteousness by God Mes siah, in that they become images of him. But from them will be separated corporeal things which are dead, and which thus are things excrementitious which are to be cast out. Thus they have no powers whatever save those which they receive from God Mes siah alone who is the one only Nazarite, that is, who enjoys the powers which are represented by Samson. 6848. Finally the text adds that then the N azarite shall drink wine, which previously had been forbidden him. It was now al lowed because after this he had been sanctified; for then wine could not make him drunk. Such is the case with the regenerate, to III Ad. 6875-6879 fl85

6849-6850]

THE WORD EXPLAINED

whom cupidities then bring no harm; for they are then no longer cupidities roused up by nature and the body, but are merely the incitements of the natural and corporeal life, being embodiments, as it were, for the affections of the mind; for man cannot live in the body without them. They are like a flame, but a mild flame; and they are then called by another name, just as anger is called zeal, etc. They then spring from their genuine founts and per form a use. And because their soul is charity, they are all mild and never sharp, etc., etc., and should they be roused up from na ture, which also happens permissively, they are then turned into good, so that good is thereby vivified, as the reader may see above [no 683!t].8 Thus wine is gladness or heavenly joy, for it then exhilarates and arouses only such things as are of charity. 6849. [This is the law of the Nazarit(J who hath vowed his of fering unto Jehovah upon his Nazariteship, beside that which his hand shall pursue; according to his vow which he vowed, so shall he do above the law of his N azariteship ], vs.!tl. These words are explained as follows: This is the law of the N azarite. The word law is used in every sense, to wit, for every rite, and for every law, external and internal; and because the two are here conj oined, it is said, the law of the N azariteship. 6850. He vowed his offering unto Jehovah upon his Nazarite ship. This is the same as in verse !t, namely, that he took on himself some singular thing, vowing the vow of a N azarite to sepa rate himself unto Jehovah; that is, he offered himself to God Mes siah; for everything that was offered to God Messiah is called an offering,9 as, for instance, the sacrifice and many things in the rites. So also with things more interior. Thus is it when one gives himself wholly to God Messiah, that he may be ruled and may be conscious that there is nothing of power in himself. Thus he separates himself to J ehovah, as in verse!t. He, therefore, is called a Nazarite who, of the mercy of God Messiah, is received, that he may be ruled by Him alone, namely, by God Messiah, and so no longer by cupidities, etc., which have the effect in man that it appears as though he rules himself, this being the source of that fallacy; for 1 every fallacy comes from nature. Nor can it
Nos. 6847 and 6848, up to this point, are each emphasized by " Obs., Obs.," written in the margin. Munu8, a gift. 1 [Crossed off:] every fallacy comes from the sensation of the body.

!t36

III Ad.

6880-688~

NUMBERS VI:

~1-~7

[6851-685~

be otherwise, because the things which are comprehended are com prehended only in dense shade, and are so indistinct that nothing can be discerned. 2 6851. Beside that which his hand shall pursue, that is, which he has promised or said in addition, for, as was said, the hand also signifies power, as we read frequently concerning Moses" by his hand" (the passages may be looked up). Thus his hand pursues here means vowing or promising to the end that he may do. This is explained in the following words, according to his vow which he vowed, so shall he do above the law of his Nazariteship. A prom ise is a kind of pact to which he consents, for it looks to something reciprocal. Although this compact is made by the man, still it is binding, etc., etc. 8
NUMBERS

VI

~9l And Jehovah spake unto Moses, saying, 913 Speak unto Aaron and unto his sons, saying, On this wise shall ye bless the sons of Israel, saying unto them, 914 J ehovah shall bless thee, and keep thee: 915 Jehovah shall makehis faces shine upon thee, and be merci ful unto thee: 916 J ehovah shall lift up his faces upon thee, and give thee peace. 917 So shall they put my name upon the sons of Israel; and I will bless them.

CONCERNING THE BLESSING

6852. [And Jehovah spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise shall ye bless the sons of Israel, saying unto them], vs. 9l9l, 9l3. This is the blessing which was given by God Messiah himself. It was given to Aaron and his sons, that in this wise they may bless the people. It was then given to all in Israel who are in the priestly kingdom, that in
2 This paragraph is emphasized by "Obs., Obs.," written in the margin. . [Crossed off:] CoNCERNING THE BLESSING: Verses fJfJ and fJ3. This is the prayer which the Messiah himself taught. [In the lower right hand corner after a blank space is the note:] Respecting verses ~ to the end, see what now follows.

HI Ad. 6883-6888

9137

685~6856]

THE WORD EXPLAINED

this wise they may bless the neighbor. It was given to each and every individual, that in this wise they may pray. 6853. [J ehovah shall bless thee, and keep thee],4 vs. ~4. It is here said, shall bless, shall keep, shall make shine, shall lift up, be cause when the true priest makes supplication, it is sure, for he is then led by God Messiah who both gives and at the same time makes intercession. But when man receives and prays, then it will be, May He bless, may He keep, may He make shine, may He lift up. So also when the priest is not a priest, and Israel not Israel; for then he is not led by God Messiah but it is a supplication for himself and others. 6854. Blessing and keeping are two things which mutually fol low each other. To bless is to make one prosperous and happy; to keep is continually to make the happiness permanent, the two corresponding to each other like giving and perpetually giving, making to exist and making to subsist; for making to exist G is making to subsist perpetually, and then to eternity. They mu tually correspond to each other like creating and preserving, for to preserve is continually to create, etc. 6855. God Messiah, from infinite mercy, blesses every man, that is, wills to make him prosperous and happy. But the enemy, like a wolf, snatches the prosperity and happiness to himself and so takes it away. Because this is a continuous thing, therefore supplication must be made that He keep him,6 that is to say, that God Messiah keep man, that is, make his prosperity and happi ness subsist, and so be a protection for man. The reason why it is here said, shall bless, shall keep, shall make shine, shall lift up, is because He surely does this when Israel is the true Israel, that is, when he makes supplication from true faith. 6856. What blessing and keeping are in their different senses, can now be evident from their signification as being to render pros perous and happy, to wit: in the external sense, giving prosperity; in the interior sense, giving gladness in all things; in the more interior sense, giving spiritual or internal prosperity; in the in most sense, giving felicity and thus the kingdom of God Messiah, in whom is all felicity.
In his Schmidius' Bible, the Author underscored verses !ll4 to !ll7, and wrote in the margin " Obs." The autograph has 8'Ubmt. [Crossed off:] that is, may keep man in that state which
~38

III Ad. 6889-6894

THE BLESSING

[6857-6860

6857. The same thing is now contained in our Lord's Prayer [Matt. 6 9- 13 ]. The first thing therein is a blessing, but a divine and celestial blessing, namely, Our Father, who art in the heavens. Thus, supplication is made to God Messiah who is the Father of all men because He is at the same time Creator and Preserver. Supplication must be made in His name, that is, the supplication must be directed to Him, He alone being the Mediator. It is not lawful to make supplication to Jehovah His Father, for approach, because intercession and mediation,7 is by Him alone. Thus the response comes through Him and not through another, He alone being the Way to Jehovah the Father and from Jehovah the Father. Who art 8 in the heavens. J ehovah alone Is. He is the very Esse in the heavens, that is, in His kingdom from eternity to eternity. This alone is His Esse--besides the infinite things which these words comprehend simultaneously. Hallowed be thy name, that is, let Him be worshipped in a holy way by means of faith, it being in this way alone that He is worshipped in a holy way. But this is effected by God Messiah alone who then takes up the supplication and makes intercession. 6858. Thy kingdom come. This is now the blessing in its inmost sense. Thy will be done. So likewise this. As in the heavens, so also on earth-so also in the church, etc. Give us this day our daily bread-it is spiritual and celestial bread that is meant, and this is love, etc., etc. Forgive us our sins, as we forgive sinsthus, that he give charity. The above then is the Blessing. 6859. Now follows the keeping, namely: Lead us not into temptation-by the enemy; that is, that He permit not that we be infested by the enemy, or tempted to evil. But deliver us from evil; this follows in order that temptation may be turned into good. For Thine is the Kingdom, etc. But, as' was said [no 6857], the words of this prayer embrace an infinitude of things; in general, that He may Bless and Keep. Thus, this Prayer is the same as that which He here commands to Moses. 6860. J ehovah shall make his faces shine upon thee [and be
In the autograph, the words et mediatio are the first words on a new page, and Swedenborg, in his subsequent numbering of the work, mistook them for the beginning of a new paragraph which he then numbered 6897. See n. 6787 note. The autograph has eat (is).

III Ad. 6895-6910

fl39

6861-6863]

THE WORD EXPLAINED

merciful unto thee], vs. ~5. The faces of God Messiah are de scribed in Exodus 34 6,7, where they are proclaimed. Respecting the faces of God Messiah, confer also Exodus ~321, 22. In general, the faces of God Messiah are Truth and Goodness, and, conse quently, Justice and Love. These being the faces of God Mes siah, therefore, when He makes his faces to shine on one, it is the action of Love, as is evident from Exodus 34 6 ,7, that is, it is from the rays of love and not from justice. They are enlightened by love-the comparison is taken from the sun-in order that, from that Lumen He may see man, that he is the most wretched of all created things in the world. Hence is pity or mercy,9 because He sees him from love. Mercy corresponds to this sight, for in the supreme sense, to see is to have mercy, and mercy is not possible save from love. This, then, is meant by making to shine. 6861. Jehovah shall lift up his faces upon thee [and give thee peace], vs. ~6. This also means seeing, but in the light of love and thus from mercy. Consequently, it means looking at man, turning Himself to him, as it were, and so hearing him; for in this sense, seeing is hearing; for faith is what speaks, and thought is the speech, etc., etc. The same faces are attributed to God Messiah as to man, as also the same sensations; thus, seeing, hear ing, smelling, etc., and, also, being angry, taking vengeance, etc.; but all these predicates are to be understood in the supreme sense. Thus they correspond to things which are Divine. Here, to lift up His faces upon one means to look upon one from mercy, and thus to show him grace. 6862. To give peace is to give His kingdom and all the felicity which belongs to His kingdom. Peace comprehends within itself things ineffable which no man can ever express or in any way per ceive in his thought. For the kingdom of God Messiah consists in peace, and therefore, peace is the kingdom of God Messiah and so, is God Messiah himself. Gladness, tranquillity, etc., are not peace; they are below peace, and, compared to peace itself, are, as it were, nothing. In -eeace there is not the least of quiescence, but it is life itself. Yet it is signified by that rest into which the sons of God Messiah will enter. 6863. By the Divine mercy of God Messiah, it has been given me to experience something of this peace. :But I sa
misericordia, pity or mercy.
~40

III Ad.

6911-69~5

THE BLESSING

[6864-6865

I. credly testify that no tongue can ever express it; for it is the
of all felicities, with the fullest life, devoid of that 1111e which is wont to arise from concupiscen.<:es, pleas~~f } I the bo~y, care, anxiety concerning the future. It is being in the bosom of God Messiah. 1 6864. [So shall they put my name upon the sons of Israel; and I 'Will bless them], vs. 1Jl7. This, then, is the putting of the name of God Messiah upon the sons of Israel. The name is God Messiah himself, as is evident from [Exodus] 1Jl321 ; for, as the name of Je hovah the Father is in God Messiah, His one only Son, so this fol lows, He alone being the Mediator, in that His name is in the midst of the choir of angels, which, in the above cited chapter, verse IJlO, is called an Angel. So He is then in the midst of his church and so on earth as in the heavens. His name involves everything Divine, and thus everything holy, that which alone Is, namely, the infinite, the eternal, and so the kingdom of God Mes siah, and consequently, Peace, or the Faces, etc., etc. 6865. And I will bless them. It is God Messiah alone who blesses. This involves also that He keeps or guards,2 just as ex istence involves subsistence. Thus the priest's part is merely to speak, for the priest cannot bless anyone because he cannot make atonement for anyone. It is God Messiah alone who does this. This is the primary article of faith, and from this comes the blessing, the keeping, the enlightening, and so mercy, regard, and thus peace.
NUMBERS

' I complex

VII

1 And it came to pass on the day that Moses had finished set ting up the habitacle, and had anointed it, and sanctified it, and all the vessels thereof, and the altar and all the vessels thereof; had anointed them, I say, and sanctified them; IJl That the princes of Israel, heads of the house of their fa thers, drew nigh (these are the princes of the tribes, and the same were set over them that were numbered), 3 And brought their offering before Jehovah, six covered wagons, and twelve oxen; a wagon for two of the princes, and
1 No. 6863 is cited by the Author in the Index to his Memorabilia, s.v., Pax. See Table of Contents. 1 OU8todit, keeps or guards.

In

Ad. 691Jl6-6930

1Jl41

THE WORD EXPLAINED

for each one an ox: and they brought them before the habitacle. 4 And Jehovah spake unto Moses, saying, 5 Take from them, that they may be to do the service of the tent of assembly; for thou shalt give them to the Levites, to every man according to his work. 6 So Moses took the wagons and the oxen, and gave them to the Levites. 7 Two wagons and four oxen he gave to the sons of Gershon, according to their work: 8 And four wagons and eight oxen he gave to the sons of Merari, according to their work; under the hand of Ithamar, the son of Aaron the priest. 9 But to the sons of Kehath he gave none: because the work of the sanctuary was upon them; they must carry upon their shoulder. 10 And the princes brought the initiation of the altar in the day that it was anointed; the princes, I say/& brought their offer ing before the altar. 11 For J ehovah had said unto Moses, The princes shall bring their offering, each on his day, for the initiation of the altar. a And he that brought his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: 18 And his offering was one silver charger, the weight whereof was thirty and an hundred, one silver bowl of seventy shekels, in the shekel of holiness; both full of fine flour mingled with oil for a mincha: 14 One censer of ten of gold, full of incense: 15 One bullock, the son of an ox, one ram, one lamb, the son of his year, for a whole burnt offering: 16 One he goat of the she goats for a Sin: 17 And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs, sons of a year. This was the offering of N ahshon the son of Amminadab. 18 On the second day Nethaneel the son of Zuar, prince of Issachar, did bring: ~4 On the third day the prince of the sons of Zebulun, . . . 30 On the fourth day Elizur the son of Shedeur, prince of the sons of :Reuben, . . .
la

Schmidius' substitute for and.

NUMBERS VII: 1-89

4~

[6866-6867

. On the sixth day the prince of the sons of Gad, . 48 On the seventh day the prince of the sons of Ephraim, 54 On the eighth day the prince of the sons of Manasseh, 60 On the ninth day the prince of the sons of Benjamin, 66 On the tenth day the prince of the sons of Dan, . . . 7~ On the eleventh day the prince of the sons of Asher, 78 On the twelfth day the prince of the sons of Naphtali, 84 This was the initiation of the altar, in the day when it was anointed, from-with the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve censers of gold: 87 All the oxen for the whole burnt offering were twelve bull ocks; the rams twelve, the lambs, sons of a year, twelve; and their mincha: and the he goats of the she goats twelve for a Sin. 88 And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks; the rams sixty; the he goats sixty; the lambs, sons of a year, sixty. This is the initiation of the altar, af ter that it was anointed. 89 And when Moses entered into the tent of assembly to speak with him, he heard a voice speaking unto him from upon the pro pitiatory that was upon the ark of testimony, from between the cherubim. Thus he spake unto him. 6866. [And it came to pass on the day that Moses had finished setting up the habitacle, and had anointed it, and sanctified it, and all the vessels thereof, and the altar and all the vessels thereof; had anointed them, I say, and sanctified them], vs. 1. All the things here enumerated were anointed, and so became holy by the oil. As to what oil signifies, this the reader may see above En. 6389-90] ; namely, all essentials which come from Esse, that is, from God Messiah, and have his kingdom within them. These are essentials, for thus they have their esse from the Infinite and EternaJ.S Thus, by means of oil, earthly things were separated and were considered by the choir of angels as holy; for if the oil or the signification of the oil be taken away, nothing of holiness remains but only the earthly and corporeal, thus the unclean. 6867. [That the princes of Israel, heads of the house of their
This first part of the paragraph is emphasized by .. Obs., Obs.," written in the margin.

36 On the fifth day the prince of the sons of Simeon,

III Ad. 6931-6933

~43

6868-6869]

THE WORD EXPLAINED

fathers, drew nigh J, vs.~. They were called princes who were the chiefs over the several tribes, and also the heads of the house of their fathers; and this that they might represent the human body or a compound person, and so a society which reflects 4 the heav enly paradise and then the kingdom of God Messiah. The earthly paradise perished, for after the fall, things more interior were no longer in concord with things exterior. Hence they were sepa rated, and therefore there is continual combat between them. In order that they might now reflect the heavenly paradise, or, if you will, the tree of life, being the tree whose life is the one only life, which is God Messiah, that society was to be ordinated like the branches of a tree and the foliage of the branches. This was rep resented by families and houses.~ Faith also is signified by paradise or the tree of life and in telligence. Faith is intelligence, but its one only life is love, in telligence being merely the form which is born of love. This, that is to say, faith, the soul within which is love to God Messiah, is the prince; and is the head, because the firstborn of the twelve tribes. And now from faith, as from a seed, are born all the trees of para dise; and a number of these represent a family, and a still greater number, houses, etc., etc. 6868. [And brought their offering before Jehovah, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the habitacleJ, vs. 3. The wagons were what carried the habitacle with the things per taining to the habitacle and the tent. These were entrusted to two families of the Levites, namely, the Gershonites and the Merarites [chap. 4 2 4-33]. Thus, what wagons are, in the spiritual sense, is learned from the things which the wagons carried. In general then, wagons are receptacles, receptacles namely, of the things which are signified by those that follow. '6869. They are said to be covered, or to have covering roofs, because all receptacles or things substantial in man are roofed, as it were, and this because they are drawn around the things which thence have existence, and thus carry them; as modes carry forces, to speak philosophically. The body is such a receptable or wagon, having in itself things which are interior; so likewise, in
refert; see n. 51~ note. This paragraph is emphasized by "Obs., Obs.," written in the margin.
~44

III Ad. 6934-6941

NUMBERS VII:

~-5

[6870-6874

their turn, are these interiors. In them are stored up the things which are here signified by the loads which the wagons carried. 6870. The oxen which drew the wagons are things of service. Everything is a thing of service which draws the things set up for the habitacle. All things in the body, being under the human mind and its will, are services, for they merely obey. In the more interior sense, it is freedom which is signified by the ark and by the things which the Kehathites carried, being" the work of the sanctuary" (see vs. 9). But this work also is a thing of service, in respect to things inmost, and these again, in respect to God Mes siah. This servitude, however, is liberty. 6871. There were twelve oxen, being as many as were the tribes, and this because the things of service are all those which are signi fied by the names of the tribes, but each in its own sense. In the external sense, the body is a servant to the animus. In the in terior sense, the animus is a servant to the mind. In the more in terior sense, the mind is a servant to the soul. In the most interior sense, the soul is a servant to God Messiah who is Lord of all. 6872. There were six wagons, because there were twelve oxen. There are pairs in all and single things. Without pairs, just as without marriage, nothing can ever be born or come into being. Whatever you take in, in the body, in the animus, in the mind, in the soul, it is a pair and the representation of a marriage. The one acts, the other suffers, and so come offspring. It is the same in all nature. For in this way is represented the marriage of the Messiah with the church in his kingdom. 6873. These offerings, that is, the things of service signified by the oxen, and so by the wagons, they brought before the habitacle, that those things might be placed therein which they were to carry when they were journeying, that is, in their life signified by so journing, journeying, road, way, and by the wandering in the wilderness. Moreover, they were brought to the habitacle because the subject treated of is things of service, and by the habitacle is meant the human mind, it being this that they were to serve. 6874. [And Jehovah spake unto Moses, saying, Take from them, that they may be to do the service of the tent of assembly; for thou shalt give them to the Levites, to every man according to his work], vs. 4, 5. These things of service did the work of the tent of assembly; that is, they drew the things, the signification of

III Ad.

694~-6950

~45

6875-6878]

THE WORD EXPLAINED

which is now perceived therefrom. For service will be given to a man according to his work----:-by which words the same things are confirmed. 6875. [So Moses took the wagons and the oxen, and gave them to the Levites. Two wagons and four oxen he gave to the sons of Gershon, according to their work], vs. 6,7. What these wagons had to carry, and these oxen to draw, that is, the receptacles to take and the things of service to draw, can be- evident from the signification of those things in the tabernacle which had been com mitted to the charge of the Gershonites, who were those who had their camp toward the west (above, chap. 3 23- 26 IOCI.). The reason why they had two wagons and four oxen, thus half what the Mera rites had, of whom presently, is because the things in their charge were less burdensome and heavy than those committed to the charge of the Merarites; for in man, in the church, in the king dom of God Messiah, the more inferior things are, the more bur densome and heavy are they said to be, inasmuch as they tend downward and are lifted upward with difficulty; for evils tend downward and they carry good with them, etc., etc. 6876. [And four wagons and eight oxen he gave to the sons of M erari, according to their work], vs. 8. The Merarites were given four wagons and eight oxen, thus double, because they drew things still more inferior and so still heavier (respecting their charge, see above, chap. 3 3 6-38) ; for they had their camp toward the north [ibid. vs. 35]. 6877. [But to the sons of Kehath he gave none: because the worlc of the sanctuary was upon them; they must carry upon their shoulder], vs. 9. The Kehathites signified what is more interior and superior in man's mind, being that which is lifted upward and so is without weight. These were holy things, and therefore they carried them on their shoulder, it not being allowed things that serve, to take to themselves those that are holy or good, but these goods are withheld from them. This then is what is meant by carrying on the shoulder. 6878. This text is not understood unless -it be understood how the case is in the human mind. For things interior and things ex terior, that is, things which are above and those which are below, divide that mind between them. It is, as it were, two-wayed, and
f<!46

III Ad. 6951-6957

NUMBERS VII: 6-9

[6879-6881

there is hospice there for the things which come from above and for those which are drawn up from below. 6879. Those which are holy come from above, or rather, speak ing according to actual fact, they are drawn down or lifted upward by God Messiah. This I have so clearly experienced for a long time, that nothing is clearer, nay, hardly anything more sensible. 6 At the same time, from the inferior mind are then lifted up the things which are to be compounded with those in the intellectual mind and its will which will weave them together. These [thus woven together] are indeed called spiritual, but they are intellec tual; for natural truths are so compounded with spiritual as to put on the appearance, as it were, of the rising dawn or of a rain bow, understanding these in their spiritual sense. 6880. Thus, those things which are good and holy are then lifted up; for the force comes from the fount of all goods, and is like a spiritual attraction. This has been 'clearly experienced by me by a general sensation, and at such moments, the merely natural which was intermingled, is separated. This then it is, that weighs down, and which is likened to a weight. N or can it ever be lifted upward, but, like the dust in things of the world, it falls down and so the man is purified, etc., etc. 6881. Moreover, it is extremely difficult to express things which are celestial wherein likewise are things spiritual, and in the spiritual, things natural, and these compounded in this way according to the laws of order; for when the mind is in the representations of things celestial, it does indeed compre hend what they are; but as soon as nature is permitted to enter in,7 the understanding of such things is dissipated, nor can it be recovered. Thus, that which is celestial is ineffable, and this also, by the divine mercy of God Messiah, I have ~xperi enced-for it involves things ineffable. But when such things are in the mind of one who inspires prophets, and must neces sarily be applied to things in the world, then words fall in, in
The indented part of this paragraph is not cited by the Author in the Index to his Memorabilia. 1 admittitur naturae intrare. The use of the dative here shows that admit titur is a slip for permittur.

III Ad.

6958-696~

~47

688~-6884]

THE WORD EXPLAINED

so wondrous a way, that, from the sense of the bare words in their external form, they can hardly be comprehended. And yet, in their more interior sense, and still more in their inmost, there is within them a most beautiful form according to all the laws of order. s 6882. So in the present case, that which the Kehathites car ried on their shoulder, because the work of the sanctuary was upon them, involves what has been said, besides indefinitely other things which cannot be expressed. 9 6883. It must furthermore be observed that by the classes of the Levites are here meant those differences in the priestly king dom which were spoken of in the description concerning them in chapter 3. 6884. To continue what has gone before: The angel who inspires words in a prophet or in those who speak inspired words, as he here inspired them in Moses, is in spiritual things alone; and he then acts into the mind of him who is being in spired. Thus, he arouses a thought whereby they fall into words in the usual way. The words are such words as are in the prophet, and so are according to his comprehension and his form, as these are inseated in him. This is the reason why there is such diversity in the style of the Prophets, according to the analytic form, previously induced, of him who is in spired. But this I, who am inspired, can sacredly asseverate: that there is not the least part of an expression, or a single jot, that is not inspired, though it is slightly varied accord ing to the gift of him who puts forth the words, but yet in such way that not even then is there a jot which is not in spired. I
No. 6881 is emphasized by " N.B., N.B.," written in the margin. These indented paragraphs are cited by the Author in the Index to his Memorabilia, s.v., Natura, Pondus, Spiritualia. See Table of Contents. * This paragraph, together with n. 7006, is cited by the Author in the Index to his Memorabilia, s.v., Propheta, 11Ispiratio. See Table of Content's. 1 [The following indented and unnumbered paragraph is here crossed off by the Author:] That the words were inspired orally, besides words which the prophet could never have known, such as names, Moses' relation concerning the cre ation of the world and concerning paradise ([ doubly crossed] is hardly credible), is not to be believed, for God Messiah does not speak with man orally. [It appears that what follows was written after the preceding series had been crossed off, and was then crossed off in its turn:]

248

In

Ad. 6963-6965

NUMBERS VII: 9-11

[6885-6886

6885. In this way, then, were inspired the songs mentioned in the Books of Moses, in Judges 2 (if I mistake not), in the Psalms which were sung by David, who himself observed this, and in the Prophets. But where it is said that J ehovah spoke, this was done by a living voice, of which see above [n. 3347, 4~60, 6881]. For the living voice is like that of a man speaking from various distances, both far off and nearby, so that it can be known whence it comes; nay, from a tower, from a hill, above the head, etc. This is so well known to me that nothing is better known. lt is no wonder then that we read that Moses heard a voice from the bush [Exod. 3 4 ], from the mount, from the propitiatory between the cherubs [vs. 89]. But that it so spoke that the bystanders also heard it, as from mount Sinai, this I cannot yet say from experience; for although the voice is as clear and loud as the voice of a man speaking with himself, for it can be heard even when others are speaking, yet it does not come to the ear from without through the air, but comes to the ear from within. For this reason it is not heard by a bystander, although some spirits thought that the words were heard by those who were present. For whel1 I was speaking with these, they heard my words in almost the same way as [I heard] the words of those who were speaking with me. lt was the same in the case of my speech with them, for this also came forth in sound, as it were. But concerning speech with spirits, God Messiah granting, we shall speak elsewhere. s 6886. [And the princes brought the initiation of the altar in the day that it was anointed; the princes, I say, brought their offering before the altar. For Jehovah had said unto Moses, The princes shall bring their offering, each on his day, for the initiation of the altar), vs. 10, n. Here the offering and the initiation was one and the same thing, for the offering was for the purpose of initiating the altar, seeing that it could not be initiated unless the tribes or the princes of the tribes declared the things which were implanted in their names. The altar was sanctified by the oil;
The same thing can be done orally or viva voce. But whether the speech with the prophets was of this nature-as to this, I am as yet in uncertainty. Namely, the Son of Deborah (Judg. 5). No. 6885 is cited by the Author in the Index to his Memorabilia, s.v., Loqui. See Table of Contents.

III Ad. 6966-6968

~49

6887-6889]

THE WORn EXPLAINED

thus, it was holy because by means of the altar that which was holy was then contemplated separately. Nor could they bring their offerings prior to this, for if they did not offer them after the altar had been anointed with oil, their offerings could not have been called holy. Thus the offerings also could then be understood as being holy, that is, understood abstractly from the things which were material. Their significations are those that follow. 6887. By an altar in general is now signified all the worship of the church, that is, of the representative church, in the interior whereof was the worship of the symbolic church, and in the midst of this again, faith, wherein is love to God Messiah. Thus, in the center of all is God Messiah. From him, as from the sun of love and wisdom, is all goodness and truth, these being the rays of his sun. Hence comes every formation in the mind of the regenerated man, being the creation of a new paradise. In order that the altar may now signify worship, it was necessary that the worshippers initiate it; and it cannot be initiated save by offerings; nor could offerings be given unless they were such as corresponded to the worship, etc., etc.' 6888. Concerning the order in which they made their offering, see above, namely, chapter 9l, which speaks of their journeying. The like order is observed in the present case, for sojourning and thus journeying signifies life, and so the order of a true life, etc., etc. That here Judah is first mentioned [vs. 19l] comes from the same cause, respecting which see chapter 9l cited above. Yet Reu ben was the first born, and thus the first; therefore, he is men tioned next to the middle, see chapter 9l[lO] ; for things follow from the center where was the priestly kingdom or the Levites. Each tribe made the same offering (as 1 as yet suppose), for the offer ings are the general things which each must offer; nevertheless, they are considered according to the things which are signified in its name (see later whether this is so). 6889. [And his offering was one silver charger, the weight whereof was thirty and an hundred, one silver bowl of seventy shekels, in the shekel of holiness; both full of fine flour mingled with oil for a minchaJ, vs. 13. There were two vessels of silver, one larger than the other, and both of silver.~ As to what silver sig
This paragraph is emphasized by " Obs.," written four times in the margin. From this point the paragraph is emphasized by "Obs., Obs.," written in the margin.

9150

III Ad. 6969-6977

NUMBERS VII: 13

[6890-689~

nifies, this may be seen above [no ~618, ~707], namely, that it sig nifies truth, for truth is like the brightness of silver, arising from the light which is intelligence. But as light differs in degrees, so also does intelligence, for within human intelligence is the natural which makes the brightness; and the form therefrom is then likened to a form arising from colors, whence comes its beauty and the differences of its beauty. 6890. There are two vessels which are of silver, these being the two minds in man. In the intellectual mind is more of silver than in the lower mind, and this is set at almost double (as above [no 6875]). These minds are the vessels, and the silver is the truth. The understanding is compounded of truths; and in that it must be holy, it is said, the shekel of holiness; thus it was pure silver. 6891. Now the understanding is formed from truths, and every truth flows in from the affection wherefrom it is formed, for the understanding is born of affections, since, according to the measure of the affection within,6 such is the measure of affec tion in the understanding. (This must be stated more clearly.) Without affection, the understanding is not holy; for were I to understand everything, or to have every knowledge in heaven and on earth, and this without love or charity, my understanding or my knowledge profits nothing. Therefore the understanding is holy according to the measure of love which it possesses, it being love that sanctifies. Hence, then, these vessels were filled with the mincha, by which is signified love; and the mincha consisted of fine flour mingled with oil, which signifies things such as can hardly be told so as to be comprehended-but only obscurely. 6892. Such is the understanding, t]1at while being formed, it again and again lays down seeds, as it were, from which truths are born anew. Thus truths are compounded, and this again and again, like the trees of paradise, and like a field; for the formation is going on continually. Hence, then, it is said, fine flour mingled with oil, the fine flour being flour which has been ground very fine and made into a mincha. Thus, they are such things as come from the understanding into the will which is ruled by affection. But, as said [n. 6891], these things cannot but seem obscure. Still they are such that they are represented abstractly and fall into words which are almost ineffable; and yet, within the words is the like
[Crossed off: 1 man

III Ad. 6978-6981

~51

6893-6895]

THE WORD EXPLAINED See just above, within the line [n. 6880,

thing, etc., etc.

8 of gold, full of incense], vs. 14. Gold is goodness, and thus love and affection, affection being the continuum of love. For, as that was offered which signified truth or the understanding, so also it behooved that things should be of fered which signified goodness or love, truth without goodness be ing an understanding, as it were, without a corresponding will, or as light without heat, like the light of winter from which nothing grows, and, consequently, no paradise is formed or created. Thus, for the sake of example, if a man had an understanding of all things, and not at the same time affection, so that the man could thereby be reformed and become a good or useful man, then the understanding is without any fruit, it being the operation of charity that makes the tree bear fruit. Without this, the under standing is like a tree of the woods which is luxuriant in leaves, but has no fruit. Such a tree is of no other use than to be cut down and cast into the fire [Matt. 3 10 , 7 19 ; Luke 3 9 ] ; for leaves exist that fruits may thrive. (But, if the whole comparison should be set forth, the arcana which are signified by a tree and its fruit, and also by the tree's trunk,9 branches and foliage, by wild fruits, bitter fruits, etc., would then be more than can be comprehended.) 6894. The understanding is the vessel of truths, and the will the vessel of goodnesses or affections. Within the will must be affection wherein is the odor of good pleasure; and within the understanding, truths arising from love, etc., etc. 1 Hence, then, the censer or golden vessel full of incense, which, from its sweet odor, is well pleasing. 6895. [One bullock, the son of an ox, one ram, one lamb, the son of his year, for a whole burnt offering], vs. 15. As said above [n. 6888], the things which have now been mentioned are generals, being such as it behooves them to give as an offering. The truth is general; the love or charity is general. Without these there is no worship. They are, therefore, the first things which are here
T Within the line, that is, in the indented passage. The indented part of this paragraph is not cited by the Author in the Index to his Memorabilia. Schmidius adds the explanatory word sheke18. reading truncum for truncos.
1 This first part of n. 6894 is a marginal addition to the text.

6884-85].7 6893. [One censer of ten

III Ad.

698~-6986

NUMBERS VII: 14-17

[6896-6898

mentioned. Now comes worship, which, if it is not performed from truth and charity, is not worship and so there is no church. 6896. There were three general kinds of sacrifices, namely, the whole burnt offering, the sacrifice for sin, and the sacrifice for peace which carries with it the Eucharistic sacrifice, for both are signified. (See above [n. 6893], to the effect that there are many things in one.) The whole burnt offering was when the whole ani mal was sacrificed and nothing whatever was taken away. This was the first thing, to the end that they may be able to draw near. Thus it was for good pleasure; for by this sacrifice is represented the Messiah. It was a bullock, by which is signified man's nature which is servile, and thus a thing of service, there being nothing in the interior faculties of man which is not a servant in respect to God Messiah. A bullock is an animal by which, in general, is meant servitude. What is specifically meant in the present text, is the lower mind which in itself embraces such things as are more interior and inmost. Thus the ram signifies things which are more interior, and so the worship of the more interior man; and the lamb signifies what is inmost, thus, what is celestial. In general, the bullock signifies the natural 2 within which is the spiritual; the ram the same thing but more interiorly, the spiritual being then con joined with the natural in a becoming form. The lamb represents the spiritual and, at the same time, the celestial, being that in the more interior part of the mind which is the inmost. 6897. [One he goat of the she goats for a Sin], vs. 16. Now comes the second sacrifice, being the sacrifice for sin. This was a he goat, because a he goat in particular signifies evil loves, from which come depraved deeds, etc., etc. When approach has been given by the whole burnt offering, as was said [n. 6896], then the sacrifice for sin was offered; for, that his sins may be forgiven him, man must be admitted, and this by supplications and confes
SIOns.

6898. [And for a sacrifice of peace offerings, two oxen, five rams, five he goats, five lambs, sons of a year], vs. 17. The third sacrifice signifies peace offerings and the giving of thanks. This follows when sins are forgiven him, that is, when they are not im puted. The reason why this sacrifice was of oxen, rams, he goats, lambs, is because these signified that the preceding things are now
The autograph has Spi1'itual--an evident slip.

III Ad. 6987-6996

6899-6901] .

THE WORD EXPLAINED

so present within, that there is beauty in the form. For, as the reader may see stated above [no 6896], in a form created anew, must be such things as come forth from things natural and spir itual; hence the celestial form. But again these matters are too obscure to allow that an understanding of them can be hoped for, being such that they can never be expressed. So also the things which concern the number [of these animals]. The reason why the lamb or lambs are said to be a son or sons of a year, is because what is signified is the first year, in the end whereof will come the Messiah, the Lamb of God. 6899. In verses 18 seq., the above words, being universal, are repeated verbatim, for each of the tribes. For in every individual there must be truth and affection or justice and love, and also worship; and, as was said, these are what are signified, inasmuch as there must be approach; there must be atonement; there must be rest; for these follow each other in order. Because these sacri fices were of such great moment, and were an offering for the initi ation of the altar, by which is signified worship, therefore, the words are repeated twelve times; otherwise, such repetition would not have been necessary. 6900. Here the principal thing is love and worship, for all wor ship which is not performed from love 3 is no worship. That love is the principal thing can be evident from the mincha which was made of fine flour mingled with oil; for the mincha or holy bread signifies love. This must be in vessels of silver, being the two minds in man; and, consequently, in his understanding. Hence come its truths by which it is formed. Thus the understanding is the vessel of truths, these being the silver. And the will is the ves sel of charity or love; for the will cannot act unless it is aroused by love; nor is there any will of which liberty is predicated, save that which is ruled by love, nor any form of understanding, which is constituted of truths, save that which exists from love. 6901. Because now it behooved each tribe thus to initiate the altar, that is, to institute worship, therefore each tribe did this on its own day [vs. 11]. There are as many principal parts of the church [as there were tribes]. Thus, the church is divided into twelve lesser churches, as it were, and it behooves each division thus to initiate its own worship, and so to restore that representa
[Crossed off: 1 and all love in which is not truth
~54

III Ad. 6997-7004

NUMBERS VII: 18-VIII: 1-fl6

[690fl-6903

tive church which was the primitive. But because there are so many parts and yet they were conjoined into one general church, therefore from verses 84 to 88 inclusive, these offerings are re duced into a sum. 6902. But this worship could not be initiated until the altar had been anointed, and so signified God Messiah who is the only Anointed; for without being anointed, the altar could not repre sent anything of worship. This also was well known in the primi tive church, from which it came down to J acob who anointed the stone he set up for a statute (Gen. fl8 18,22, 31 13 , 35 14 ). There fore in this chapter it is thrice said that the initiation of the altar was made in the day that it was anointed (vs. 10,84 and 88). In verse 1, it is clearly stated, and, indeed, twice: " he anointed it and sanctified it." Confer Exodus 40 9- 11 ,13,1. 6903. [And when Moses entered into the tent of assembly to speak with him, he heard a voice speaking unto him from upon the propitiatory that was upon the ark of testimony, from between the cherubim. Thus he spake unto him], vs. 89. That Moses heard a voice above the propitiatory between the cherubs, or, as the words read, he heard a voice speaking unto him from upon the propitiatory from between the cherubim, and again, Thus he spake unto him, most clearly testifies and confirms that nothing comes from Jehovah the Father save by the Son who is the Propitiator, here represented by the propitiatory of pure gold, for God Mes siah is the Word; as also does the fact that this was between the cherubim which were two in number and were furnished with wings; that is, that the voice came from God Messiah by means of the Holy Spirit, arid thus by means of an angel or a choir of angels. These points are now confirmed by many sayings in the New Testament, etc., etc. Concerning the propitiatory and the cherubim, see what was said above [n. 4690 seg., 5195].
NUMBERs

Vlll

1 And Jehovah spake unto Moses, saying, fl Speak unto Aaron, and say unto him, When thou maketh the lamps to go up over against the candlestick; the seven lamps shall give light. 3 And Aaron did so; over against the candlestick he made the lamps thereof to go up, as J ehovah commanded Moses. III Ad. 7005-7008 fl55

THE WORD EXPLAINED

4 And this was the fashion of the candlestick; of solid gold, even to the thigh thereof, even to the flower thereof, it was solid: according to the form which J ehovah had shewed Moses, so he made the candlestick. 5 And J ehovah spake unto Moses, saying, 6 Take the Levites from the midst of the sons of Israel, and purify them. 7 And thus shalt thou do unto them, to purify them: Sprinkle upon them waters of atonement; and they shall make a razor pass over all their flesh; and shall wash their garments, and they shall be pure. 8 Then let them take a bullock, the son of an ox, and his mincha, fine flour mingled with oil; and a second bullock, the son of an ox, shalt thou take for a Sin. 9 And thou shalt bring the Levites before the tent of assembly: and shalt gather the whole congregation of the sons of Israel to gether: 10 And thou shalt bring the Levites before Jehovah, that the sons of Israel may lay their hands upon the Levites: 11 And Aaron shall wave the Levites a waving before Jehovah from-with the sons of Israel, that they may be for ministering the ministry of Jehovah. a And the Levites shall lay their hands upon the head of the bullocks: then thou shalt make the one a Sin, and the other a whole burnt offering to Jehovah, to make an atonement for the Levites. 13 And thou shalt set the Levites before Aaron, and before his sons, and wave them a waving unto Jehovah. 14 Thus shalt thou separate the Levites from the midst of the sons of Israel, that the Levites may be mine. 15 And after that shall the Levites come in to minister in the tent of assembly. Thou shalt purify them, I say,Sa and wave them a wavmg. 16-17 For they are all given to me . . . For mine is every firstborn among the sons of Israel . . . 18 And I have taken the Levites instead of every firstborn among the sons of Israel. 19 And I have given the Levites as a gift to Aaron and his sons from the midst of the sons of Israel, to do the ministry of
la

Schmidius' substitute for and.

~56

NUMBERS VIII: 1-26

[6904-6905

the sons of Israel in the tent of assembly, and to make an atone ment for the sons of Israel, lest there be a plague among the sons of Israel, if the sons of Israel come nigh unto the sanctuary. 20 And Moses, and Aaron, and all the congregation of the sons of Israel, did to the Levites according unto all that J ehovah commanded Moses . . . 21 And when the Levites were purified, they washed their gar ments; and Aaron waved them a waving before J ehovah; and Aaron made an atonement for them to purify them. 22 And after that went the Levites in to do their work in the tent of assembly . . . 23 And Jehovah spake unto Moses, saying, 24 This is it that shall be the office of the Levites: from a son of five and twenty years [and upward] 4 he shall go in to wage warfare in the ministry of the tent of assembly. 25 But from a son of fifty years he shall cease from the war fare of the ministry, and shall serve no more: 26 But shall minister in the tent of assembly with their breth ren that keep the charge, and shall do no work. Thus shalt thou do unto the Levites touching their charge.

6904. [And Jehovah spake unto Moses, saying, Speak unto Aaron, and say unto him, When, thou maketh the lamps to go up over against the candlestick; the seven lamps shall give light. And Aaron did so; over against the candlestick he made the lamps thereof to go up, as Jehovah commanded Moses], vs. 1-3. And now, when the twelve tribes had initiated the altar and thus the worship of the church, which was a representative church, then God Messiah answered them and confirmed the same. This was done by a flame, but by the flame which he made to go up in the seven lamps. For when what is done, is well pleasing, it is con firmed by a flame which signifies love, as the reader may see above [n. 4717, 4774], a flame being the representation of love, and the light therefrom of truth. Consequently, the flame is a sign of con firmation from love. 6905. Confirmation is also represented by a flame, when the ritual is not instituted by lamps. By the divine mercy of God Messiah
'See n. 69g4 note.

III Ad. 7009-7012

257

6906-6908]

THE WORD EXPLAINED

such a flame appeared to me so often and, indeed, in different sizes with a diversity of color and splendor, that during some months when I was writing a certain work, hardly a day passed in which a flame did pot appear as vividly as the flame of a household hearth. It was then a sign of approval, and this was prior to the time when spirits began to speak with me viva voce. 6 From the signification of the flame spoken of above, and especially from Exodus, chap~er 9l5, verses 31 to the end, it can be evident that God Messiah willed to signify his good pleasure by a flame. Thus, his now commanding Aaron to light the lamps was like an answer. 6906. Thus answer was made to the princes and so to the peo ple, by means of Aaron who was commanded to light the lamps, in asmuch as Aaron, being now anointed with oil, could represent God Messiah. For just as the altar, though constructed of mere wood and brass and afterwards of mere stones, could represent, in the supreme sense, God Messiah, so also could Aaron, whatsoever his character. The altar was an earthly altar, and thus unclean and to be rejected. What then of Aaron, in whom the priestly dignity was separated or was exhibited separately? 6907. That there were seven lamps (of which in Exod. 9l5 37 ) , signified that which is holy; for when the number seven is added, the six preceding days are signified. Therefore it is now said, the seven lamps shall give light. 6908. [And this was the fashion of the candlestick; of solid gold, even to the thigh thereof, . . . according to the form which J ehovah had shewed Moses, so he made the candlestick], vs. 4. The candlestick represented the same thing; for it must needs answer to the lamps, that is, to the flames. It is not described save summarily, as being of gold, even to its thigh. Gold, as stated above, represents goodness which belongs solely to the love of God Messiah. But the form which was prepared from gold indicates the form of truths, previously spoken of [n. 6898]. " To make the candlestick," means to light the lamps, for the candlestick had been made before, etc.
The indented part of n. 6905 is cited by the Author in the Index to his Memorabilia, s.v., Flamma. See Table of Contents. The work here referred to is probably the Animal gingdom; but see Introduction, pp. ~80.

9158

III Ad. '1013-'101'1

NUMBERS VIII: 1-7

[6909-6911

6909. [And Jehovah spake unto Moses, saying, Take the Levites from the midst of the sons of Israel, and purify them], vs. 5, 6. Here the subject is the purification of the Levites, for they were not sanctified as were the tabernacle and altar, and as Aaron and his sons were said to be sanctified when they were anointed with oil or sprinkled with blood; but, when sprinkled with water, etc. [vs. 7], like the Levites in the present case, they are said to be purified. Therefore a distinction is here made between purification and sanctification, respecting which see above [n. 6345]. Nothing is called holy save that by which God Messiah is represented, he alone being holy or holiness itself. But they who, in the supreme sense, do not immediately represent God Messiah but merely the choir of angels, thus representing those who are in the heaven of God Messiah, are purified; otherwise the righteousness of the Messiah can never be imputed to them. The vessels which receive that which is holy must be pure. It is spiritual things that are the vessels which must receive things celestial, and thus what is holy. Purification therefore is predicated of things spiritual, and holy is predicated of things celestial. 6910. [And thus shalt thou do unto them, to purify them: Sprinkle upon them waters of atonement; and they shall make a razor pass over all their flesh; and shall wash their garments, and they shall be pure], vs. 7. That this purification was not purification but merely a representation of purification can be clearly evident to everyone. For what is the sprinkling of water? can this render anyone pure in heart? What is passing a razor over the flesh? does this render anyone pure? What is the washing of garments? are men thus pure in heart? And what are the other rites of purification spoken of in the following verses? 1 6911. The first thing was, that they were sprinkled with waters, not with oil or blood, and this because waters signify that they were washed clean, for which reason these waters are called waters of atonement. Respecting the signification of waters and fountliins, see above. The second thing was that they shall make a razor pass over all their flesh, that is to say, that the hair might thus be shaved off-and that hair signifies things corporeal or unclean natural things, and the very filths of nature, that is to say,
T [Crossed off:] 70~3. The waters of atonement with which they were sprinkled signify spiritual things; for in this sense they are the spiritual with which they would then be endowed.

III Ad.

7018-70~4

~59

69U-6915]

THE WORD EXPLAINED

things earthly, see above [n. 68~6]. The third thing was, that they washed their garments. Thus they appeared without filth and so were represented as pure, as is also said: and they shall be pure, pure namely, before the eyes of angels who comprehended only the external form, and by whom they were then represented as pure. 6912. In a word, purity is predicated of the inferior part of the human mind, but sanctity of the superior; for what is holy comes into the mind from the Holy One, that is, from God Mes siah, and what is pure is predicated of the things which then fol low. These are the things which are here represented, to wit, that the Levites were to be purified, and so were to put off the old man with its useless dregs, and put on the new man, uncorrupted and without blemish: 6913. This purification is now set forth by representations, as follows: The purification which concerns spiritual things is the water with which they were sprinkled, and which therefore is called the waters of atonement. To put off the old man with its useless dregs, is represented by the razor which they made to pass over all their flesh, for they had previously put off their garments. That they put on the new and uncorrupted man who was without blemish, was represented by the washing of the garments. There is purification when filths are wiped away, which was here done by waters, shaving, and washing. 6914. Because the Levites represented the priestly kingdom of God Messiah, therefore when Aaron is taken in the more interior sense, namely, for the spiritual mind, the Levites represent natural minds. But when Aaron 8 represents the Messiah, then the Levites are celestial minds and, consequently, spiritual also. Thus it is both natural things and spiritual that are signified, from which filths are wiped away. For those things are also called spiritual which are bound in with things natural and so put on a form which is quasi-spiritual. The natural is then the clothing of things spiritual. . 6915. [Then let them take a bullock, the son of an ox, and his mincha, fine flour mingled with oil; and a second bullock, the son of an ox, shalt thou take for a Sin], vs. 8. By the words in this verse are meant the rituals or the worship of the representative church
[Crossed off:1 in the inmost sense
~60

III Ad. 7025-7035

NUMBERS VIII: 8-11

[6916-6917

into which they were being initiated. As to their sacrifices, confer verse 12. A bullock was to be taken because what is signified is servitude. 6916. [And thou shalt bring the Levites before the tent of as sembly: and shalt gather the whole congregation of the sons of Is rael together: And thou shalt bring the Levites before Jehovah, that the sons of Israel may lay their hands upon the Levites], vs. 9, 10. Because the people represented a holy society, the church and the kingdom of God Messiah; and because, inmostly in that kingdom, are things celestial which were represented by the Levites who were thus the heads of their church, by whom its body was to be formed; therefore, that the people, as the body, might now acknowledge the Levites as the heads of the church, it behooved them to lay their hands upon them and thus, on their side, to de liver to them the power of administration and thus the power of government over them in things ecclesiastic. This was now done by those who were in a lower station. 6917. [And Aaron shall wave the Levites a waving before Je hovah from-with the sons of Israel, that they may be for minister ing the ministry of J ehovah], vs. 11. By the waving, Aaron rep resented that life was infused from above. Thus, [this is done by] God Messiah, who alone is Life. That Aaron waved them, is men tioned four 9 times, namely, in the present verse 11, and in verses 13 and 15 and finally in verse 21.'" To wave a waving from be fore J ehovah from-with the sons of Israel is to infuse them with life or to put in them the Spirit of God Messiah, which was thus carried over from the sons of Israel, that is to say, from their first born. For the explanation follows, to wit, for ministering the ministry of J ehovah.
The autograph has "three times." But when Swedenborg wrote this, he cited only verses 11, 15 and 21. Subsequently he found that verse 13 must also be added. He then added" 13 " above the line, after" 11," but failed to change three times to four times. In his Schmidius' Bible, he underscored the words in question in verses 11, 13, 15 and 21. The fact that in the text he at first failed to notice that verse 13 should be included, would seem to indicate that he had not yet underscored the words in that verse; and this gives some proba bility to the supposition that here the marginal notes in his Schtnidius' Bible were made contemporaneously with the writing of The Word Explained. The probability is added to by the fact that in the latter work he sometimes refers to his underscorings; see Vol. VI, Translator's Note. * From this point the paragraph is emphasized by "Obs., Obs.," written in the margin.

111 Ad. 7036-7043

261

6918-69~I]

THE WORD EXPLAINED

6918. [And the Levites shall lay their hands upon the head of the bullocks: then thou shalt make the one a Sin, and the other a whole burnt offering to Jehovah, to make an atonement for the Levites], vs. U. They were initiated into the worship of the rep resentative church by the laying on of the hand upon the bullock, which was a general sacrifice and therefore included all the other sacrifices. Thus the worship of the church was transferred to them. The first sacrifice was a sacrifice for sin, because before they could come to the worship of the representative church ac tually, it behooved them to have atonement made for their sins. For the worship was transferred by the laying on of hands, and then they were initiated into the worship by sacrifices. The whole burnt offering was the second sacrifice, signifying approach, as above [n. 6896]. In this verse, atonement is a common formula for all purification. Hence the waters were called "waters of atonement" (vs. 7). 6919. [And thou shalt set the Levites before Aaron, and before his sons, and wave them a waving to J ehovah J, vs. 13. They were now again waved, but by Moses, and this before Aaron and his sons, while previously they had been waved by Aaron " from-with the sons of Israel" [vs. 11]. For after they had been initiated actually, the spirit of the priesthood was infused into them, whereby they engaged in their function with and under Aaron and his sons. Previously the spirit had been transferred to them, and thus the power of acting and ministering in place of the first born of the people. Afterwards the spirit was infused into them that they might engage in the function of the priesthood. Therefore this was done before Aaron and his sons. Among the ancients, the force, the life, and so the power of acting was signified by mo tion. Here it was represented by a waving before Jehovah. 6920. [Thus shalt thou separate the Levites from the midst of the sons of Israel, that the Levites may be mine], vs. 14. That the Levites were thus separated from the sons of Israel, follows from the first waving, as the reader may see stated [no 6916-17]. That the Levites belonged to J ehovah, signifies that they were then chosen for the priesthood. Thus priests may be called Levites, from Levi, that is, from love. 6921. [And after that shall the Levites come in to minister in

III Ad. 7044-7051

NUMBERS VIII:

1~-19

[69~~-69~3

the tent of assembly. Thou shalt purify them, I say,9a and wave them a waving], vs. 15. After the rites previously spoken of, they shall come to the function of their office. As concerns the purification and the waving, see above en. 69U-13, 6915, 6919]Respecting verses 16 to 18, the reader may see these verses treated of above en. 6763]. 6922. [I have given the Levites as a gift to Aaron and his sons from the midst of the sons of Israel, to do the ministry of the sons of Israel in the tent of assembly, and to make an atonement for the sons of Israel, lest there be a plague among the sons of Israel, if the sons of Israel come nigh unto the sanctuary], vs. 19. As in dicated above [n. 4~70, 6916], this entire people represented the priestly kingdom of God Messiah; for it is said that had they ob served the precepts, they would have been a priestly kingdom (Exod. 19 6 ), that is, as indicated in the same chapter 19, verse 5, would have been the inmost. Thus the remaining [classes] would have been chosen from other nations, because the whole earth is Jehovah's; for they themselves would have been" a peculiar pos session." But, being of such morale that they could not become a peculiar possession and a priestly kingdom, they now represented the whole kingdom of God Messiah, and so represented those who were interior, more interior and inmost. This then is the reason why the Levites were chosen, that they might represent those who are the inmost, while the rest of the people represented the other two classes, as the reader may see above at Numbers, chapter ~ [n. 6713 seq.]. Hence, then, the words, I have given the Levites as a gift to Aaron and his sons from the midst of the sons of Israel, to do the ministry of the sons of Israel in the tent of assembly. Thus their head was Aaron with his sons who, being anointed, rep resented the Messiah. 6923. After the Levites had been sprinkled with water and then waved, the priesthood was considered as being separately in them also; for the purification and the priestly spirit was looked at by itself, as it were, like the anointing in the case of Aaron, his sons, and the kings. Thus, as priests, the Levites also were now given the right to make atonement for the people by sacrifices; had the people approached the holy place without atonement, they would

.a Schmidius' substitute
III Ad.

for and.
~63

705~-7054

699l4-699l6]

THE WORD EXPLAINED

have been stricken with a plague. They who made atonement and ministered the holy things, etc., etc., were to be initiated. As to verses 910 to 9l9l, the reader may see these verses treated of above. 6924. [This is it that shall be the office of the Levites: from a son of five and twenty years (and upward) 1 he shall go in to wage warfare in the ministry of the tent of assembly], vs. 9l4. Admin istering the priesthood is called waging warfare, for it is a con tinual fight with the devil, that is, with evil genii and with the evil 2 who have died and have associated themselves with evil genii. Hence the priesthood is now called a warfare. This warfare does indeed appear to be with men, but it is with evil genii who act upon man-on which matter, see above [no 6765]. 6925. The age which is dedicated to this warfare is between twenty-five and fifty years. During these years, a man can be strong in his understanding and thus, by means of the truths of which the understanding is composed, can fight with the enemy, truths' being his spiritual arms. His shield is faith; but for the defence of faith in God Messiah is required understanding with its truths, etc., etc. 6926. (But from a son of fifty years he shall cease from the warfare of the ministry, and shall serve no more. But shall min ister in the tent of assembly, with their brethren that keep the charge, and shall do no work. Thus shalt thou do unto the Levites touching their charge], vs. 9l5, 9l6. From this it is clear that the warfare ceased after fifty years, and this because such warfare is exercised and made manifest by means of temptations. Tempta tions are fights with the devil and his crew. When man comes into understanding and grows to manhood, he then knows how to exer cise an arms, for his mind then contemplates matters with much variety and distinction, the mind being then flexible and thus fit for combats and temptations, and for the reformation which is effected by means of temptations. Later, this warfare ceases, for then he deals with matters with less extension, circumspection and distinc tion, inasmuch as he then holds fast to the principles he has re ceived and, whatsoever principles of the doctrine of faith they are, he is not easily diverted from them. These he no longer discusses
1 Omitted by Schmidius, but supplied in his Errata. (Crossed off: 1 spirits

9164

III Ad. 7055-7058

NUMBERS VIII:

~O-:IX:

1-14

[69~6

as before, and, when arguments are laid before him, he distinctly resists them. Therefore he is the more unfitted for warfare. The human mind can be compared with the joints in the body. When men are in their adolescence and early manhood, all these are soft and flexible and can be applied with the utmost efficiency to the making of resistance. Hence also their active force is greater. But in the advanced age of manhood, and still more in old age, the joints are more or less inflexible and hard, and hence more un adaptable; for they have then contracted a nature of their own, just as the mind has contracted a disposition of its own. And since it is commonly the case that such force or activity is present in the mind between the ages of twenty-five and fifty, these were the ones who waged warfare; but, having passed that age, they kept the charge; that is to say, they maintain things, that is, truths and the states acquired therefrom, more resolutely, and so keep the things covenanted on, and, as the words read, do no work.
NUMBERS

IX

1 And J ehovah spake unto Moses in the wilderness of Sinai, in the first month of the .second year after they were come out of the land of Egypt, saying, ~ Let the sons of Israel, I say,2a keep the pesach at his ap pointed time. 3 In the fourteenth day of this month, between the [two] 8 evenings, ye shall keep it in his appointed time: according to all the statutes thereof, and according to all the judgments thereof, shall ye keep it. 4 And Moses spake unto the sons of Israel, that they should keep the pesach. 5 Therefore they kept the pesach on the fourteenth day of the first month between the evenings in the wilderness of Sinai: accord~ ing to all that J ehovah commanded Moses, so did the sons of Israel. 6 And it came to pass, there were certain men, who were un clean because of the soul of a man, and could not keep the pesach on that day: therefore they came before Moses and before Aaron on that day: 7 And those men said unto him, We are unclean because of

.a Schmidius' substitute
I

for and.
~65

See n.

69~7

note.

III Ad. 7058

69~7]

THE WORD EXPLAINED

the soul of a man: wherefore are we kept back, that we may not offer an offering of Jehovah in his appointed time in the midst of the sons of Israel? 8 And Moses said unto them, Stand still, that I may hear what J ehovah will command you. 9 And Jehovah spake unto Moses, saying, , 10 Speak unto the sons of Israel, saying, If any man of you or of your generations shall be unclean because of a soul, or be on a way afar off, he shall keep the pesach unto Jehovah: 11 In the second month on the fourteenth day, between the evenings, they shall keep it; with unleavened cakes and bitternesses shall they eat it. 1~ They shall leave none of it unto the dawn, nor break any bone therein: according to every statute of the pesach they shall keep it. 13 As to the man that is clean, and is not on the way, and 01' beareth to keep the pesach; that soul shall be cut off from his peo pIes: because he brought not the offering of Jehovah in his season; that man shall bear his sin. 14 And if a sojourner shall sojourn among you, he shall keep the pesach unto J ehovah; according to the statute of the pesach, and according to the judgments thereof, so shall he do: ye shall have one statute, both for the sojourner, and for the native of the land.

6927. [And Jehovah spake unto Moses . .. saying, Let the sons of Israel keep the pesach at his appointed time. In the four teenth day of this month, between the [two] Sa evenings, . . . And Moses spake unto the sons of Israel, that they should keep the pe sach. Therefore they kept the pesach on the fourteenth day of the first month between the evenings in the wilderness of Sinai], vs. 1-5. The pesach or passover has already been treated of. This was the first great feast instituted after this people had been deliv ered from the Egyptian captivity, and it signifies the first advent of God Messiah, etc., etc. As to what between the evenings signi fies, this also the reader may see explained above En. 4134, 51~5], to the effect that there are two days, each of which commences from evening and verges to its morning and thus to resurrection,
3. Omitted by Schmidius, but supplied in his Errata.
~66

III Ad. 7059-7060

NUMBERS IX: 1-11

[69~8-69~9

that is, to the second advent of God Messiah which is eternal morn ing. Thus, by the evenings (vs. 3 and 5) are signified these two days, and each of them refers itself to the morning. Therefore this formula of speech was also used previously when treating of the pesach; see Exodus 1~6.18, where the two evenings are men tioned. For further concerning the pesach, see above [n. 3741 seq., 3773 seq.]. 6928. [And it came to pass there were certain men, . . . came before Moses: . . . And those men said unto him, We are un clean because of the soul of a man: . . . And Moses said unto them, Stand still, that I may hear what J ehovah will command you. And Jehovah spake unto Moses, saying, . . . If any man of you shall be unclean because of a soul, . . . he shall keep the pesach unto Jehovah. In the second month on the fourteenth day, be tween the evenings, they shall keep it; with unleavened cakes and bitternesses shall they eat it], vs. 6-11. These verses treat of men who are unclean because of a soul, that is, because of touching a dead body, to wit, that they should keep the pesach on the same day of the following month. Thus, a month would intervene. This signifies the month of days which was from the fall of Adam to the Flood. This month is described as being unclean and, therefore, by the Flood it was wiped out together with the human race excepting Noah. For this reason it is not counted among the days, months and years of the new creation. Now, because they were unclean because of a dead body, it behooved them to pass that month in uncleanness. Thus, what is signified is that they could not keep the pesach like the others. The same thing applies to this month as to the first week after a child is born. This week was to be fulfilled, and then on the eighth day the child was to be circumcised [Lev. U 2 ,3]. 6929. Their eating it with unleavened cakes and bitternesses is the same thing as was instituted for those who were not unclean; see Exodus 1~8. Some ab interpret bitternesses as "upon bitter herbs," and some that it was salted. 4 This was enjoined, for it was not allowed to eat anything 5 without salt. (See what was commanded with respect to salt [Lev. ~13, Ezek. 43 2 4, Mark
.b Namely, Tremellius and the Swedish Bible. None of the versions, lexicons or commentaries consulted has or suggests this translation. [Crossed off: J sacrificed.

III Ad. 7061-7063

~67

6930-6931]

THE WORD EXPLAINED

9 49 ].) 6 For the rest t human life in the body can never be devoid of bitterness. It is in continual affliction. Hence a state is induced which is preparatory to a perpetual state without bitterness. Otherwiset the state of the human mind cannot be restored; for that state is such that it is formed after the effigy of the natural mind t this after the effigy of the body and its pleasures t and these after the effigy of the world and nature. That this state may now be emended so as to be consentient with the spiritual state t and this with the celestial t and this with God Messiah t it is necessary that there be conflict in the human mind. The traits formerly induced must be obliterated, these traits being changes of state and the like t which cannot be expressed save by a" multitude of words hardly intelligible. Hence the rending asunder of the prior form t a rending which must needs be deeply felt; for in every variation of form there is sensation t and this is the more acute according as it is deeper. Hence then the afflictions in the life of the body. Therefore the unleavened cakes were to be eaten with 7 bitternesses. 6930. [They shall leave none of it unto the dawn, nor break any bone therein], vs. 1~. That they were not to leave anything over until the dawn t was because then t all things will be new. Thus the pesach or the time of the two evenings will have passed. As to what is further said in this text t confer above t Exodus 1~46. 6931. [As to the man that is clean, and is not on the way, and forbeareth to keep the pesach; that soul shall be cut off from his peoples: because he brought not the offering of Jehovah in his season; that man shall bear his sin], vs. 13. That the punishment was so great t being the punishment of death t if a man did not keep the pesach t is because without the Messiah there is no salvation; for unless God Messiah had come into the world t no flesh could have been saved. Hence it is now said in the text t that his soul shall be cut off from his peoples, that iS t from the livingt or from the company of the living. He who is clean and is on the way signifies every man who knows this; for a distinction is made between the clean and the unclean. On the way means in life and in the knowledge of truths t etc.
With the exception of the passages cited, the only injunction concerning salt is the sowing of fields with salt, to render them useless (Judg. 94~). , The autograph has upon.
~68

III Ad. 7064-7065

NUMBERS IX:

1~-~8

[698~-6988

6932. The reason for the punishment is adduced, namely, because he brought not the offering of Jehovah in his season; that is, because in the representative church, he did not worship Him who is signified by that day; for by the feast and its celebration, that is to say, by the offering, namely, the sacrifices which were the worship of the representative church, is meant God Messiah. Thus, this representative worship involves that worship in the symbolic church, which is the worship instituted by God Messiah, and so, the worship of the internal man, being the celestial man, who has as his foundation the spiritual man whom it behooves to represent the celestial. So the external man has as his foundation the natural man, and this, in its order, should represent the spiritual man, as the latter the celestial. He who omits this, must bear his sin, for since there is no acknowledgment of God Messiah and his merit, therefore there is no redemption, thus no atonement, that is, no forgiveness of sins. 8 6933. [And if a sojourner shall sojourn among you, he shall keep the pesach unto Jehovah; . . . ye shall have one statute, both for the sojourner, and for the native of the land], vs. 14. By the sojourner are meant all men who are called, and thus, men outside the church, but who yet are admitted and associated, and so are grafted on the tree of life; for there is one law for all, inasmuch as the Messiah is one. Thus the law in externals is immutable. Therefore it is said ye shall have one statute, both for the sojourner, and for the native of the land. By natives are meant those who are in the church, in the vineyard, in the kingdom 9 of God Messiah, and so in the tree of life which it behooved those called sons of Israel to represent. By the land is meant the inhabitant of the land, consequently, the members of the church of God Messiah, and thus the heirs of the kingdom, being the elect.

IX 15 And on the day that the habitacle was reared up the cloud covered the habitacle, in respect to the tent of the testimony: and at even there was upon the habitac1e, as it were, the appearance of fire, even to the dawn. 16 So it was that the cloud covered it continually, and the appearance of fire by night.
NUMBERS
S No. 693!il is emphasized by "Obs., Obs.," written in the margin. The words the kingdom are crossed off, evidently by mistake.

III Ad. 7066-7067

~69

6934]

THE WORD EXPLAINED

17 And when the cloud lifted from upon the tent, then, after that, the sons of Israel journeyed: and in the place where the cloud abode, there the sons of Israel pitched camp. 18 At the mouth of Jehovah the sons of Israel journeyed; and at the mouth of Jehovah they pitched camp: all the days that the cloud abode upon the habitacle they kept camp. 19 And when the cloud tarried upon the habitacle many days, the sons of Israel observed the charge of Jehovah, and journeyed not. 910 And again it was, that the cloud was a few days upon the habitacle; at the mouth of J ehovah they kept camp, but at the mouth of Jehovah they journeyed. 911 And it was, that the cloud was only from evening unto morning; when the cloud lifted in the morning, then they j our neyed: whether by day or by night, when the cloud was lifted, they journeyed. 9l9l Whether it were two days, or a month, or a year, while the cloud tarried upon the habitacle to abide thereon, the sons of Is rael pitched camp, and journeyed not: but when it was lifted, they journeyed. 913 At the mouth of J ehovah they pitched camp, and at the mouth of Jehovah they journeyed: they observed the charge of J ehovah, at the mouth of J ehovah by the hand of Moses.
6934. [A nd on the day that the habitacle was reared up the cloud covered the habitacle, in respect to the tent of the testimony; and at even there was upon the habitacle, as it were, the appearance of fire, even to the dawn], vs. 15. In general it must be borne in mind that a cloud covered the habitacle by day and a fire by night, and that they journeyed when the cloud was lifted. But here three variations are observed: FIRST. That they kept camp when the cloud abode over the habitacle, and journeyed when it lifted (vs. 17-19). SECOND. That they also kept camp and also jour neyed, when the cloud was over the habitacle. 1 That is to say, when the cloud did not cover the tabernacle but was continuous above the habitacle, they kept camp; but when the cloud was lifted, which was also over the habitacle, they journeyed (vs. 9l0). THIRD. That from the evening to the morning it was not fire
'See verse 16 " the cloud covered it continually."

9170

III Ad. 7068

NUMBERS IX: 15

[6935-6938

but a cloud, that so they might give attention when the cloud lifted, to the end that they might journey [vs. fl1]. 6935. As touching the cloud, it may be observed that it is twice said that the cloud covered the habitacle-but in respect to the tent of the testimony [vs. 15, 16]. Thus it did not cover the whole of the tent but only that part which was in the midst and within which was the ark. But since the cloud appeared on the outside, namely, above the roof, it is not said" ark" but" tent of the testi mony," being that part of the habitacle which looked to the ark, etc. 6936. By the habitacle is signified the human mind which, as previously said [no 6878 seq.] , looks both upward and downward, that is, inward and outward. Therefore, because there are two ways into it, it is like a two-wayed hospice between spiritual things and natural. That part of the habitacle which looked outward or toward the court is the mind which looks to natural things, that is, which looks outward or downward, while the part of the habita cle which looked to the ark is that part of the mind which looks to heaven or to things celestial, etc., etc. It is this part, here called the tent of the testimony, which is now signified. 6937. As to what the cloud and fire signified, this the reader may see above [no 6340-43], namely, that the cloud signifies that intellectual shade which is by day, or in the daytime. When nat ural light is shining, then spiritual light is in its cloud, that is, in shade. The fire signifies the loves which appear by night, that is, when there is natural shade. In this shade the loves shine. In deed, the understanding also is ruled by loves, but not in the same way as the will. The will acts as though in obscurity and without understanding; therefore, the fire appeared by night, etc., etc. (These matters are as yet obscure to me.) It seems to follow that when the understanding is in. shade, then the fire, that is, the love, shines, etc., etc. 6938. Because the habitacle signifies the human mind; and that in the mind which tends to things natural is considered merely as a kind of external, for the action upon it is from the natural mind and also immediately from the external senses; but that which is looked at from above acts from within; therefore, these two parts are now represented in the tabernacle, the interior being here called the tent of the testimony; for things interior testify conGerning the III Ad. 7069-707fl fl71

6939-6940]

THE WORD EXPLAINED

evil order which rushes in from without, just as the law or the covenant in the ark testified concerning the people. Because then there are in the human mind two hospices, as it were, one external, the other internal, communication between them was represented by the veil, nay, and elsewhere by the door, etc. 6939. The cloud then is the understanding which is in shade when natural lumen flows in; for then the action, being from with out, is upon the walls, as it were. But the spiritual acts from within and so reacts; and this spiritual or this spiritual light con tinually flows in from God Messiah through the soul, that is, through man's supreme faculty which is properly called the human soul, respecting which, the reader may see elsewhere. When there fore natural things are active, spiritual things are entirely passive. Therefore, spiritual things are in shade according to the intensity of the action of natural things, etc. It is this shade that is signi fied by the obscurity of the cloud-which is not treated of here; for the greater the action of natural things, the denser the shade and so, the more opaque the cloud. On the other hand-and this is seen from the keenness of the senses, external and internal-the less the operation of natural things, the less passive are spiritual things which then, as was said, approach by degrees to a certain kind of action. Consequently, the shade or cloud becomes thinner and brighter-by which is signified a lesser or greater clarity of the understanding, even till it becomes that clarity, imperceptible to the eyes, which is an understanding consisting of truths. Yet in the human mind there is never such clarity but only cloud, from the opaque to the shining white; and the cloud becomes brighter and more beautifully variegated with its colors, in the degree that by the superior way celestial light flows in from the Fount of wisdom, that is, from God Messiah, and operates to disperse the darkness. s 6940. The cloud, therefore, is here said to have covered the habitacle in respect to the tent of the testimony, within which was the ark wherein was the testimony. Thus the choir of angels who formed this cloud was seen in accordance with the state of the minds of that people, and so in accordance with the state of their church; for within they laid up the magic of Egypt, and thus
The latter third of this paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad. 707$-7074

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[6941-6942

idolatry. Hence the present cloud was an opaque cloud, called elsewhere the thick darkness into which Moses is said to have en tered [Exod. 1920, Deut. 411 ,5 22 ]. Not so when they were sancti fied, see Exodus 2410. This cloud is described variously according to the state [of the people], namely, as the smoke of a cloud, as the smoke of a furnace [Exod. 199 18 ], and also as mingled with fire [Deut. 5 22 ], etc. 4 6941. [So it was that the cloud covered it continually, and the appearance of fire by night (vs. 16).] As touching the fire, this signifies natural loves. These are compared to fire, in that the cupidities which belong to natural loves are called conflagrations, flames and fires. This is well known to everyone. Natural fires rule in the shade of the understanding and so in a cloud: There fore, previously smoke appeared mingled with fire as from a fur nace, and elsewhere it is called a devouring fire; confer Exodus 1916 ,18, 24 17 , etc. The matter is circumstanced as follows: In man, the loves of the world, deeply implanted with their cupidities,~ form his natural mind. Thus they arouse the imagination and all its ideas, and this arouses the reasons of that mind which is prop erly human. Hence, then, is formed the lower part of the human mind. It is this, therefore, that cupidities, whenever they come out, act upon and arouse. Thence is the human mind called ra tional, although in itself it is for the most part irrational; for falsities are those shades which are seen under the appearance of light, and which obscure the light of truths, that is, the under standing of truth and good. The matter being so circumstanced, it follows that fire appeared by night because at night is mere shade; and as this showed itself according to the disposition of the people, so now the fire according to their genius; for God Messiah, and thus the choir of his angels, appears to man accord ing as the man is. 6 6942. This being so, the spiritual light in the habitacle around
[The following unnumbered paragraph is here crossed off by the Author:] As touching the fire which appeared at night, this corresponds to the causes which produce the cloud, the fire being such as the cloud is. For fire signifies loves but natural loves and consequently cupidities; for when things natural obscure the human mind, there is fire within them, as the fire of a furnace with smoke, as also it is described [Exod. 19 18 ]. [Crossed off:] or heats, produce in man that which is called imagination. The end of this paragraph is emphasized by " Obs., Obs.," written in the margin.

HI Ad. 7075-7076

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THE WORD EXPLAINED

the entrance or veil to the ark of the testimony was represented by light from a continual flame, inasmuch as by the flame itself was represented celestial love; and this light was before Aaron and his sons after they had been anointed. 1 Thus, within was the flame with its light, while without was fire with a cloud, although a kind of cloud must have been formed in the habitacle by the smoke, as the reader may see above [no 6488]. 6943. Moreover, every love of the world and self rules by night, that is, in shade; nor can it bear the light, seeing that it fears its own extinction; for these loves, because they produce falsities which are shades, blind every intellectual reason. This, moreover, is confirmed by passages to the effect that they hated the light and love night, etc. [John 319 ]. 6944. From this it follows that when the cloud covered or sur rounded the tent of the testimony, fire also covered it by night in like manner; for it is in the ideas of ratiocination inasmuch as it has given birth to those ideas and sustains them, etc., etc. 8 6945. [And when the cloud lifted from upon the tent, then, af ter that, the sons of Israel journeyed: and in the place where the cloud abode, there the sons of Israel pitched camp], vs. 17. That the people journeyed when the cloud lifted from the tent, is because the angel of God Messiah then separated himself. By this is sig nified that they were then living in error; for their journey in the wilderness was a journey by errors or wanderings. Not that the angel of God Messiah ever led them into errors, but that their life then wandered in the way, it being this that was represented. Now they were expecting [to enter] the promised land, now they were further removed therefrom. This wandering arose from the fact that when the angel of God Messiah was separated from the ark which he covered, that is, from their minds, a spirit of vertigo, or a spirit which is error, led them around. But lest they should ever be led to death, that is, back to Egypt, the angel of God Mes siah guarded them, even though also by the way to the sea Suph, lest they should altogether turn backward. Such is the human
, [Crossed off:] It was different with the people. [The following unnumbered paragraph is here crossed off:] From the pre ceding series it follows that so long as the cloud surrounded the ([doubly crossed] tabernacle) tent of the testimony, they could not journey; for jour neying signifies the institutes of life, and they did not then know whitheJ,' they should direct their course.

274

III Ad. 7077-7079

NUMBERS IX: 17-19

[6946-6949

mind; for when it is left by angels of God Messiah, it is like an empty house and so is led to errors. 9 6946. The opposite is the consequence when the cloud abides over the habitacle, that is, when the angel of God Messiah abides in their midst. Then also they were at rest and kept [camp] or ob served the charge of God Messiah, as we read in verse 19, that is, observed the things which were to be observed. Wherefore both these are expressed, namely, that they kept camp [vs. 18], that is, were at rest, and that they observed the charge of Jehovah [vs.

19J. 6947. [All the days that the cloud abode upon the habitacle they kept camp. And when the cloud tarried upon the habitacle many days, the sons of Israel observed the charge of Jehovah, and journeyed not], vs. 18, 19. These words have now been explained.
By journeying and thus by the wandering in the wilderness is sig nified the wandering or error of human life, being the wandering, both of all men in general during the whole time from N oah even to the present day, and of each individual man. For life is a wandering. When man's mind is led by God Messiah, then he observes the charge of Jehovah and keeps camp; but when God Messiah removes his angels therefrom, the man wanders. Yet God Messiah sees the wandering, nay, and also permits it but still di rects it; nay, he suffers man to be led into temptations. 6948. This, then, was a representation of the Messiah who was forty days in the wilderness and was tempted by the devil [Matt. 4 1 ; Mark 1 13 ; Luke 4 1 ,2]. For the life of the Messiah in the wilderness was a perpetual and utterly cruel temptation, to the end that He might deliver the human race from temptations. It is, indeed, also said that He was tempted after the forty days, which temptations, God Messiah granting, will be treated of else where. But no mention is made of the temptations in the wilder ness (except perhaps in one of the Evangelists, that he was led into the desert to be tempted) because He did not will to teach his Dis ciples concerning them. Without coimate infirmities from the mother, he could never have been tempted-which infirmities, the pure mercy of God Messiah granting, will also be treated of there. 6949. From what has been said above, the spiritual sense of
[The following indented paragraph is here crossed off by the Author:] This I can fully confirm, if need be, by circuitous leadings likewise into error.

III Ad. 7080-7083

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the words in verses ~O to ~3 can be drawn out, but because they involve the things which happened to the Messiah in the wilder ness, they cannot, as yet, be set forth.
NUMBERS

1 And Jehovah spake unto Moses, saying, ~ Make thee two trumpets of silver; solid work shalt thou make them: that they may be unto thee for the calling together of the congregation, and for the journeying of the camps. 3 [And] 1 when they shall sound them, all the congregation shall be gathered unto thee at the door of the tent of assembly. 4 And when they shall sound one, the princes, the heads of the thousands of Israel, shall be gathered unto thee. 5 And if ye shall sound a shouting, then the camps of them that pitch toward the east shall take their journey. 6 If ye shall sound a shouting the second time, the camps of them that pitch toward the south shall take their journey. Ye 2 shall sound a shouting for your 2 journeys. 7 When ye have gathered together the congregation, ye shall sound, but ye shall not shout. 8 And the sons of Aaron, the priests, shall sound the trumpets. So shall they be to you a statute of eternity throughout your gen erations. 9 And if ye go to war in your land against the enemy that troubleth you, and ye shout [with the trumpets], 8 then ye shall come to remembrance before J ehovah your God, and ye shall be delivered from your enemies. 10 Thus in the day of your joy, and in your set feasts, and in your new moons, ye shall sound the trumpets over your whole burnt offerings, and over the sacrifices of your peace offerings, that they may be to you for a memorial before your God: I am J ehovah your God.

6950. The subject here treated of is the calling together of the people, and also of their journeying by trumpets. That these trumpets were to be made of silver and were to be a solid work,
Omitted by Schmidius. The Hebrew is they and their. See n. 6961 note.
1

~76

III Ad. 7084

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[6951-6953

can be seen from the words. Whence this ritual took its origin can be evident from the series of the words, for as all laws draw their origin from things spiritual, and these from things celestial, so also do all rituals. Therefore rituals in general were also com prehended under the term law. 6951. By the trumpets of silver [vs. 9l] is meant man's intel lectual mind. The objects of this mind are two, namely, truth and good. Therefore there were two trumpets, and, indeed, of silver. When they sounded the one trumpet, being the trumpet by which in the spiritual sense is meant the understanding of truth, then the [the princes] 4 were to be gathered together to the tent of assem bly [vs. 4], that is, to the church etc. But when they sounded the two trumpets, here called a shouting, then they were to take their journey [vs. 5, 6]. For the understanding of truth, or knowl edges concerning truth, must precede and call men together; and when the two trumpets are sounded together, that is, when there is an understanding of good, or when there is love, then they take their journey, that is, institute the course of their life; for love, that is, charity will rule the will, and in this consists actual life, while speculative life consists in the contemplation of truths. The latter is thus separated from actual life, inasmuch as it can be sepa rated. Man journeys in the direction whither he is drawn by af fection, etc. These points are now confirmed by the series of things. 6952. The sound [of the trumpet], also called a voice, as for instance, the voices of the trumpet, the voice of the horn, signifies the activity of the intellectual mind, for in its actuality, it corre sponds in every respect, to the speech of the mouth, just as action corresponds to the actuality of the will. From this it can now be evident what is meant by the two trumpets and by the sounding of each separately and together. 6953. [And Jehovah spake unto Moses, sayilng, Make thee two trumpets of silver; solid work shalt thou make them: that they may be unto thee for the calling together of the congregation, and for the journeying of the camps], vs. 1, 9l. The two trumpets of sil ver have already been spoken of [n. 6951 J. Silver is truth, but truth is never alone, inasmuch as it comprehends good, truth being for the sake of good. Thus, good is learned from truth, and good
See n. 6956.

III Ad. 7085-7088

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THE WORD EXPLAINED

is within truth. This then is applicable to everything which is true and to everything which is good, etc., etc. 6954. It is said solid because truths are solid, inasmuch as the one looks to the other and holds to it; and they are joined with each other into a form. Every compound truth consists of the truths which compose it. If there is anything within that is not true, it is cast out and disjoined because it separates, etc., etc. So likewise with goodnesses as among themselves; for the affections composing a single one are innumerable, and when formed, they become like truths. Hence truth is the form of goodnesses. 6955. The connection of truths and goodnesses was repre sented by the shouting, or sound of the two trumpets together. When one sounded, the calling together was represented, inasmuch as the calling consists in the preaching of spiritual truths, and this must by all means precede. . But the course of life was rep resented by the joint sound of the two trumpets. 6956. [(And) 5 when they shall sound them, all the congrega tion shall be gathered unto thee at the door of the tent of assembly. And when they shall sound one, the princes, the heads of the thou sands of Israel, shall be gathered unto thee], vs. 3, 4. When he sounded the two trumpets, then the entire congregation was to be gathered together, but when he sounded one, only the heads or princes were to come. Although these particulars are not very distinctly described, yet it can be known that when the congrega tion was to be called together, the sound of the two trumpets was made not simultaneously but successively; for when the princes were to be gathered together, one trumpet was sounded. When they sounded them together, it is called shouting [vs. 5], and when successively, the one was for the congregation and the other for the princes. Thus the sounds were recognized by both. Moreover, when sounded successively, each trumpet signifies the intellectual, and consequently the preachings of truths, for these were not simultaneous. 6957. [And if ye shall sound a shouting, then the camps of them that pitch toward the east shall take their journey. If ye shall sound a shouting the second time, the camps of them that pitch toward the south shall take their j ourney. Ye 6 shall sound
Omitted by Schmidius.

fl78

III Ad.

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[6958-6961

a shouting for your 6 journeys], vs. 5, 6. These words have been previously explained [no 6955], namely, that the shouting signifies the journeying, that is, the institution of life; for man's life is ruled by affection, that is, by loves. Thus, while the life is being ruled, then, according to the measure oJ truth within it, such is the measure of good, etc., etc. 6958. This is confirmed by the order of the camps. Of these, the first that journeyed were toward the east, for thus is signified the rising light, and this becomes clearer until it is compared to the south. This is expressed by the camps which were to take their journey at the second shouting. No mention is made here of the other camps, namely, those toward the west and north, and this on purpose, because of the above mentioned signification. 6959. [When ye have gathered together the congregation, ye shall sound, but ye shall not shout], vs. 7. These words then signify preaching, for then only are they instructed concerning truth and good, and are given knowledges according to which they must live. The trumpets are then the Word of God Messiah, and the voice of the trumpets is preaching. 6960. [And the sons of Aaron, the priests, shall sound the trumpets. So shall they be to you a statute of eternity throughout your generations], vs. 8. This is again confirmed by the fact that the sons of Aaron, that is, priests, were to do the sounding, for the sons of Aaron, apart from Aaron himself, represent the priesthood. Later it was established that the Levites also should do the sounding, and in the time of David there were many musical instruments-but in connection with Divine worship, etc., etc. The same is also again confirmed because it is said that this shall be a statute of eternity, that is, a statute which draws its origin from truth, which is eternal. We do not read (so far as I know) that they did call the congregation and the heads together in this way. This [statute was laid down] in the wilderness, therefore, the verse now following treats of the trumpets and the sounding of the trumpets in their own land, and this, when they were fighting with their enemies; also in their sacrifices, that is, in their worship of God Messiah. 6961. [And if ye go to war in your land against the enemy that
The Hebrew is they and their.

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THE WORD EXPLAINED

troubleth you, and ye shout (with the trumpets), 1 then ye shall come to remembrance before J ehovah your God, and ye shall be delivered from your enemies], vs. 9. Here war means spiritual war, this being what is signified. Therefore, shouting here means supplication, which must be made from faith, and, consequently, from truth and charity, and thus from both together. 8 Therefore the text adds that thus they would come to remembrance before Jehovah, and be delivered from their enemies. Thus in the inmost sense, by trumpets is meant faith and, consequently, in the more interior sense, truth and love. 6962. [Thus in the day of your joy, and in your set feasts, and in your new moons, ye shall sound the trumpets over your whole burnt offerings, and over the sacrifices of your peace offer ings, that they may be to you for a memorial before your God: I am Jehovah your God], vs. 10. That in the inmost sense, by the two trumpets is signified faith, and thus in the more interior sense, truth with charity, etc. ; and that it is thus things heavenly which are meant by the trumpets and their sounding; can be evident enough from the fact that they were sounded in their sacrifices, and, consequently, in their divine worship; and this, as we read, over their whole burnt offerings and the sacrifices [of their peace offerings], to the end that these might be to them for a memorial before God. Trumpets can never effect anything, as neither could the trumpets around the wall of Jericho (as I think) in the time of Joshua [Josh. 613seq.]. So neither could they effect anything in the sacrifices unless by them were represented things celestial, which alone come to remembrance before God Messiah. 6963. As to how music, or the sound of instruments, operates upon the proximate spirits, bringing them cheer and sadness, this can be told with many details. It can be inferred merely from the effect which David's music had upon Saul [1 Sam. 1623 ]. This then is the same as what has previously been said concerning the representations which were made by external things; but when these representations were elevated, they put off that which was the sensitive natural, and put on a spiritual form and so a celestial, etc., etc.
T Omitted by Schmidius, but supplied in his Errata. This first part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

9180

III Ad. 7097-7098

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[6964

6964. That things similar to these are signified by the trumpets which the angels will sound when men will be gathered together to the last judgment [Matt. 24 31 ]-an opportunity of telling this will be afforded elsewhere.
NUMBERS

11 And it came to pass in'the second year, on the twentieth of the [second] 9 month, that the cloud was lifted up from off the habitacle of the testimony. Ht And the sons of Israel journeyed according to their jour neys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. 13 And they first took their journey according to the mouth of J ehovah by the hand of Moses. 14, 17 In the first place went the standard of the camp of the sons of J udah . . . And the sons of Gershon and the sons of Me rari set forward, bearing the habitacle. 18, 21 Then the standard of the camps of Reuben set forward . . . And the Kehathites set forward, bearing the sanctuary: . . . 28 These are the j ourneyings of the sons of Israel according to their armies, so did they journey. 29 And Moses said unto Hobab, the son of Reuel the Midian ite, Moses' kinsman,l We are journeying unto the place of which J ehovah said, I will give it you. Come thou with us, [and] 2 we will do good to thee: for J ehovah hath spoken good over Israel. 30 And he said unto him, I will not go; but I will go to mine own land, and to my generation. 31 And he said, Leave us not, I pray; forasmuch as thou know est how we are to pitch camp for us in the wilderness; and thou shalt be to us instead of eyes. 32 And it shall be, if thou go with us, and it shall be, that the good Jehovah shall do unto us, that same will we also do unto thee. 33 And they journeyed from the mount of Jehovah a way of three days: and the ark of the covenant of Jehovah went forward before them in the three days' journey, to search out rest for them.
See n. 6965 note.
The Hebrew is fatheT in law.
Omitted by Schmidius..
1

III Ad. 7099

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34 And the cloud of Jehovah was upon them by day, when they journeyed out of the camp. 35 And when the ark set forward, Moses said, Arise, 0 J e hovah, that thine enemies may be scattered, and they that hate thee flee before thy faces. 36 And when it rested, he said, Return, 0 J ehovah, the myr iads of the thousands of Israel. 6965. [And it came to pass in the second year, on the twentieth of the (second) 8 month, that the cloud was lifted up from off the the habitacle of the testimony. And the sons of Israel journeyed according to their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran] , vs. 11, 1!!l. After all these rituals had been instituted, that is, after the law had been promulgated, the tabernacle built, and the sacrifices, that is, the church in externals, commenced, which was done in the wilderness of Sinai-for which reason mount Sinai signifies the place where was given the law in its complex-after this was done, they took their journey. And because journeying signifies the carrying on of life, therefore what now follows is the course of their life from the time of the institution of the representative church. Now also a new covenant had been entered into with them [Exod. 3427 ], and this, when confirmed, was placed in the ark [Deut. 31 26 ], etc., etc. But they lived as before, for they followed the perversity of their heart. 6966. This then was commenced in the second year in the sec ond month; which is here omitted in the translation by Schmidius, who has" in the twentieth of the month." Thus a year and a month had elapsed since the time of the passover. As to what this further signifies, of this, there will, I think, be given an opportu nity of speaking elsewhere. 6967. [And they first took their journey according to the mouth of J ehovah by the hand of Moses], vs. 13. It is said ac cording to the mouth of J ehovah, because they followed the cloud. Yet it is not said that the cloud went before them or showed them the way, but merely that it was lifted up that it might give the sign that they were to journey [vs. 11]. But it is said (also in chapter 918,23), according to the mouth of Jehova'h. They could
Omitted by Schmidius, but supplied in his Errata.

III Ad.

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11-~9

[6968-6969

not yet come to the land of Canaan until the people spoken of above [no 5945] had died. Therefore this people was now driven to wanderings; not that God Messiah so commanded, but that he permitted it. Both these, namely, commanding and permitting, are according to the mouth of Jehovah; for it is still God Messiah who directs man lest he wholly wander. Nothing whatever takes place which does not take place according to the mouth of J e hovah, even when men are being punished, smitten and slain. But it is not God Messiah who punishes and slays, as can be evident on many grounds. It is said that, according to the mouth of Je hovah, they took their journey, but it is not said that they jour neyed by wandering from one place to another. This was left to themselves. 6968. Verses 14 to ~8 inclusive have previously been treated of [n. 671~ seq.]. But here occurs the mention that after the standard of Judah, journeyed the sons of Gershon and Merari with the habitacle; and after the standard of Reuben, the Ke hathites, bearing the sanctuary. But the particulars concerning this order can be learned from what has been said above in chap ter 3 [n. 6750 seq.]. 6969. [And Moses said unto Hobab, the son of Reuel, the Midianite, Moses' kinsman,4 We are journeying unto the place of which J ehovah said, I will give it you. Come thou with us, (and) 5 we will do good to thee: for Jehovah hath spoken good over Is rael], vs. ~9. When the people was thus in the law in externals and in rituals, and had no care for the interior things of the law, and regarded all things internal as a cloud-which represented the shade of their understanding~and so journeyed from the wilderness of Sinai to the wilderness of Paran, thus carrying on their life in wandering or error, and this in a wilderness where was no harvest, then Moses, who signifies the [external] law, speaks to his kinsman Hobab 6 the Midianite, the son of Reuel, who was a priest, that he should be with them. By Hobab is here meant the internal law, which is kinsman to the external law, he being the son of the high priest descended from Midian, who was
The Hebrew is father in law. Omitted by Schmidius. Here the autograph has Ohobabus, but in the next mention of the name it has Ohoabus; after this, here and in n. 697:3, Ooabus; and in n. 6975, Oohabus; confer n. 1563 note.

III Ad. 7103-7104

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a son of Abraham [Gen. ~52], and thus [of the law] from faith. Therefore the text now tells of Hobab, which would never have been done in the Word of God Messiah had it not involved such things; for whether Hobab accompanied them or not, matters not. 1 6970. In regard to Moses' speech, as to what it involves, this is now understood. We are journeying, he says, unto the place of which J ehovah said, I will give it you, that is,s they were now living according to the institution of the law, and so were coming to the land of Canaan, by which is meant the kingdom of God Messiah, which was promised to sons of Israel. Thus, he now wishes to persuade him that he come with him, that is to say, that the internal law should be a companion. This is the more interior sense of the words. But Moses, together with the people, being in externals, understood them according to the letter, thinking that there was nothing arcane within them. And yet within them was this arcanum, that the internal law was persuaded to follow the external, or to live in consort with it. This can be still more evident from what follows. 6971. The good which Jehovah spoke over Israel was spoken over sons of the true Israel-a good which Moses applied to the people which called itself Israel. 6972. [A nd he said unto him, I will not go; but I will go to mine own land, and to my generation], vs. 30. Hobab or the in ternal law now answers, that he did not wish to go with him; for the law in externals is such that the internal law is not able to ac company it; they are never concordant. The external law [does not] accompany the internal, for the internal associates an ex ternal with itself. Faith in good works, being the faith of the law in externals, that is, of those who are of the external law, since it places righteousness in oneself, can never be in consort with the internal law, which places no righteousness in one's own works, but all in the Messiah. Therefore, Hobab now answers, I will not go, but I will go to mine own land. Thus, he does not wish to be in the wilderness where is no harvest, but to go where there is worship of God Messiah ; thus to his own generation. Here gen eration means faith and the things which are born from faith.
No. 6969 is emphasized by " Obs., Obs.," written in the margin. [Crossed off:] they were now living according to the law [given] by God Messiah.
T

~84

III Ad. 7105-7107

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[6973-6976

6973. There was indeed no harvest in the wilderness, but still manna rained down from heaven [Ps. 78 24 ], by which was repre sented that all faith came from heaven to sons of the true Israel who were here represented, and so they had no need of a harvest. What this involves can be evident from the idea of the representa tion. 6974. [And he said, Leave us not, I pray; forasmuch as thou knowest how we are to pitch camp for us in the wilderness; and thou shalt be to us instead of eyes], vs. 31. Moses or the law in externals insists and says, Leave us not, I pray; for it was thus involved that they would wholly wander and would not know how they should live but would wander continually. By pitching camp is signified living or carrying on life, carrying it on namely, in respect to things spiritual and celestial. But journeying sig nifies the actions of life, etc. 6975. Thus Moses said that Hobab or the internal law knew how to pitch camp in the wilderness, that is, how one is to live, and so how God Messiah is to be worshipped in the wilderness where is no harvest, as is the case with those who trust in works and call them good, when yet there is not the least thing of good within them. Moses, therefore, prays that he instruct them; and he calls him their eyes, for he will be instead of eyes, it being faith that sees, and thus the internal man. Therefore, in the inmost sense, the eye or sight is faith, as is evident from the name Reuben. Without this sense, these words can never be understood. They indicate also that the cloud did not teach them how they were to pitch camp and how they were to journey. Thus, that also is explained which was said above, namely, in verse 13 and also in the preceding chapter, 9, verses 18 and ~3, as to what is meant by the mouth of J ehovah. 6976. [And it shall be, if thou go with us, and it shall be, that the good J ehovah shall do unto us, that same will we also do unto thee], vs. 39l. Moses promises that he will also do good to him. This has regard to the words in verse 9l9, that Jehovah had spoken good concerning Israel. It is this good that is now promised him. In the same verse it is also said that Moses will do good to him, thus surely he would join company with him, etc., etc. But because what is here intended by Moses is that he wished to do good to him, and by this is involved benefaction in things heav-

III Ad. nOB-7l11

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THE WORD EXPLAINED

enly, which could not be promised by the law in externals, there fore now no answer follows. Thus, whether he went with them or whether he now departed, etc., is not said. 6977. [And they journeyed from the mount of Jehovah a way of three days: and the ark of the covenant of J ehovah went for ward before them in the three days' journey, to search out rest for them. And the cloud of Jehovah was upon them by day, when they journeyed out of the camp], vs. 33, 34. The. text now treats of their life, this being meant by their journeying, namely, that they journeyed from the mount of Jehovah, that is, from Horeb. This mountain is the internal law, mount Sinai being the external law which comes from the internal, for which reason both moun tains are called the mount of Jehovah [Exod. 9l4 13 ]. 6978. By a way of three days is meant their whole life from the first day to the last. The ark of the covenant is likewise the internal law joined with the external law. This has journeyed with them during the whole time, from the first day even to the present, and wills to search out rest for them, to give them peace and the kingdom of God Messiah. But in the words that next follow, it is said that the cloud of Jehovah was upon them by day, that is, that the cloud was still in their minds, and, consequently, that they were not living in the external law joined to the internal, but in the law in externals, and so without the internallaw. 9 This is what is here signified by the cloud. For heaven, or the heavenly kingdom, appears to man such as the man himself is, and as is his intellectual light born of his loves. Thus heaven or the choir of angels of God Messiah willed to appear no otherwise than as a cloud. 6979. [And when the ark set forward, Moses said, Arise, 0 J ehovah, that t'hitne enemies may be scattered, and they that 'hate thee flee before thy faces], vs. 35. What the ark signifies has been told above [no 4697,5188], namely, that it signifies the sanc tuary, as also it is called [vs. 9l1]. The sanctual'y is the king dom of God Messiah, and therefore by the ark setting forward is signified that the kingdom of God Messiah is carried in human minds, the interior part whereof, as said above [n. 5188, 5806, 69l87], is represented by the ark, and its heavenly life by the set
This part of the paragraph is emphasized by "Obs., Ohs.," written in the margin.
~86

III Ad. 7lU-7114

NUMBERS X: 33-36

[6980-6983

ting forward, this life consisting herein, that within it, is the king dom of God Messiah. Hence also the ark was now carried and not drawn [chap. 7 9 ], etc., etc. 1 6980. As touching the words themselves, from the above their signification now follows. By Arise, 0 Jehovah is meant that he prays that the kingdom of God Messiah may come, for then it is said to arise as the sun rises at the dawn or morning. So long as it is evening, it is said to be still at rest. 6981. Therefore now follow the words that thine enemies may be scattered, those namely, who rule in darkness and by night. That it is these enemies that are meant follows from the very con nection of things in this speech. This is the reason why David and others at the time of representations prayed so wickedly against their enemies, that they seemed untouched by any charity; so much so that they made imprecation that their enemies should never rise again but should be damned forever. This is entirely opposed to the internal man; but because in all things there was representation, and in their words, especially the prophetic words, an understanding of things spiritual and celestial, such impreca tions could be made, being then imprecations against the devil who is continually an enemy; confer Psalm 68 2 ,3,4.,* 6982. A'rI-d they that hate thee flee before thy faces. The devil is in continual hatred against God Messiah. Hence he is an enemy and therefore is called both enemy and hater. These words now fit ~h the time when the kingdom of _Q:~d ~{essia}~_~ill co~. Then fhey wIIToe judgeirand- so war be scattered and will flee be the faces of God Messiah-: --As to-whatis meant by the faC"esJ I of God Messiah, see above en. 1441-49l, 4304, 569l3] , to wit, truth, goodness or righteousness, and love, hence mercy and grace. I That these are what will unish th~~nemies can be confirmed by many passages. ILis truth and justice itself that punishes. Goodness from mercy and grace also punisnes, but still more in teriorly, for then they condemn themselves, in that they have acted against His love, that is, ~~_~~d LQve itself, etc. 6983. [And when it rested, he said, Return, 0 Jehovah, the myriads of the thousands of Israel], vs. 36. When the ark rested, then was represented evening or life on earth, like as when God

l;;;

This paragraph is emphasized by " Obs., Obs.," written in the margin.

* This citation is a later addition to the text.

III Ad. 7115-7118

9187

6984-6985]

THE WORD EXPLAINED

Messiah does not come, and the day is spent. It is the same III general as in man in particular. 6984. In general, to return is to return to his kingdom, like the prayer that the kingdom of God Messiah may come. This is fur ther confirmed by the words the myriads of the thousands of I s rael; for his advent will be with the myriads of the thousands of Israel, as also is foretold in the Apocalypse [14 1 ] and elsewhere, as in David, where are these words: "The chariots of God are two myriads; thousands of peaceful ones; 2 the Lord is in them, Sinai in the sanctuary" (Ps. 68 17 ). Here" myriads" and" thousands " is used for an indefinite multitude, this being expressed by Moses as myriads of thousands. "The Lord" is no other than the Lord in heaven and on earth, namely, God Messiah. He" is in them," that is, in their midst, and so is their All in all. "Sinai" is the internal law, to which is joined the external law. This will be " in the sanctuary," namely, in minds to which is imputed the holiness of God Messiah, etc.
[THE ADVENT OF GOD MESSIAH}

[An Exposition of Psalm 132] 6985. The advent of God Messiah and of his kingdom is treated of in the whole of David's Psalm 13~, the interpretation whereof is as follows: S [0 J ehovah, remember David; all his laboring], vs. 1. Here and, for the most part, elsewhere, b David is me~n! !he Messiah, as also by Abraham, J acob, especially by the mi ht ~a cob, and by others who were parents; specifically by David because he became king, the anointed, and the promise was told him that [the Messiah] would be born from the root of Jesse [Isa. 11 1 ] All David~ laboring means all that the Messiah bore for the human r1!:e. [Who sware unto Jehovah; vowed unto the mighty one of Ja cob], vs.~. He swore to Jehovah, that is, to Jehovah his Father.
The A.V. has angels, which is the traditional meaning of the word I~O~. The word occurs only in this one passage. It is said to mean repeatings, but ::;chmidius gives it his own interpretation. In his Schmidius' Bible, Swedenborg wrote in the margin of Psalm 13fJ: "Expl: vide ad Num. C. X vs. 36." Ea:pl. is for ea:plicatio or ea:plicatur, and the reference is to the present paragraphs.
~88

III Ad. 7119-7U3

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[6985

By the mighty J acob 4 is meant faith; thus he also vowed to all who are in faith, etc. [If I shall enter into the tent of my house; if I shall go up upon the framework of my couch], vs. 3. To enter into the tent of his house, that is, to return to heaven, for heaven is His house. To go up upon the framework of his couch-!h~JraIlle'!...ork_oCtheSQ!!9h or bed is the world; thus he would not rise from the world into heaven. The lowest part of the world being the earth, etc., is called" the footstool of his feet" [vs. 7], being that which is set under his feet. [If I shall give sleep to mine eyes; slumber to mine eyelids], vs. 4. These words signify that he will not rest until he has finished all his labor. He will watch continually. This fits in with the "rested" in the words said by Moses [Num. 1036 ]. [Until I find a place for Jehovah; habitacles for the mighty one of J acob], vs. 5. Until thou hast found a place for J ehovah. By a place for Jehovah is meant the justification and salvation of the human race. Here is set forth an arcanum, as it were, or something utterly arcane; but within these words are things utterly arcane which concern the temptations of the Messiah. The habitacles for the mighty one of Jacob, namely, the habitacles for those who are in faith. Thus the meaning is that they were saved. [Lo, we heard of him in Ephratah; we found him in the fields of the wood], vs. 6. We heard of him in Ephratah, namely, in Bethlehem where He was born, and which, by the Prophet, is called Ephratah [Mic. 52], in that he was born there. In the fields of
Schmidius' words in verses 2 and 5 are, forti Jacobi (unto or for the mighty one of Jacob). From the present text, however, it is evident that Swedenborg interpreted them as though they were written forti Jacobo (unto the mighty Jacob). The Hebrew :J'Pll' ":JK occurs only five times in the Bible (Gen. 49 24, Ps. 1322 5 , Isa. 49 28 , 6018 ). Unpointed, it might mean the mighty one of J acob or the mighty J acob; but as now pointed, it can mean only the former. That Schmidius so understood it, is evident from verses 2 and 5 of the present text, and from Isaiah 6018 where he translates it potens J acobi (the powerful one of J acob). In the two other passages, he has the ambiguous words fortis Jacobi, but it may be presumed that he meant the mighty one of Jacob. In nos. 526, 808, 1920, 3017, etc., of the present work, and also in his Arcana Goelestia n. 6425, Swedenborg translates Genesis 4924 the mighty Jacob, and gives an exposition of the words. This is the only one of the five cited passages that is expounded in the theological works, but they are quoted thirty times as confirmatory passages. In two of these quotations, the translation is the mighty Jacob, in sixteen the mighty one of Jacob, and in twelve it ( is ambiguous, like the unpointed Hebrew.

III Ad. 7U4-7U8

~89

6985]

THE WORD EXPLAINED

the wood means with the gentiles, these being the fields of the wood. With them is faith; therefore he is found there. In general, he is found wherever there is faith; but the wood is where there is no garden or vineyard, such as might be with the posterity of Jacob, etc., etc. [We will enter into his habitacles: 'We will bow ourselves down at the footstool of his feet], vs. 7. We will enter into his habita eles, those namely, who will find him, as stated. The habitacles are the heavenly habitacles where is eternal joy, etc., etc. This will be theirs by humiliation, even to acknowledgment that they are damned. The utmost humiliation is here set forth in the words under the footstool of his feet, etc., etc. [Arise, 0 Jehovah, unto thy rest; thou, and the ark of thy strength], vs. 8. To arise unto rest is the second advent which is now foretold, when he will arise unto his kingdom. This answers to what was said previously in verses fl, 3, and 4, where his labor is spoken of. Thou and the ark of thy strength. The ark of strength is faith and consequently the faithful who have strength by faith. These are also the myriads of thousands spoken of above [n. 6984]. [Let thy priests be clothed with righteousness; and let thy saints shout for joy], vs. 9. Here the kingdom of God Messiah is described. The verse speaks first of the priests who will be clothed with righteousness, to whom righteousness will be imputed by faith, thus, of those who are inmost. Then it speaks of the rest who are called saints who will shout for joy. .To shout for joy signifies joy, etc., and also the kingdom of God Messiah, etc. [For thy servant David's sake, not the faces of thine anointed], vs. 10. For thy servant David's sake, that is, for the sake of the Messiah; that is to say, by the Messiah from whom and by whom and for the sake of whom is the imputation of righteousness, and thus holiness, and joy. It can never accord with David, that priests shall be clothed with righteousness, and saints shout for joy, because of him, for he was an impure man. This everyone can understand. Not the faces of thine anointed. Here some words are lacking. 5 Some translators add, " put not to shame"
Schmidius has" Ne (pudefaeias) facies uncti Tui." By an error of his own or of the printer, he has omitted the word a'Vertas (turn away), of which pudefacias (put not to shame) is his interpretation. In the second and post humous edition, the omitted word is restored, and the interpretative word re

fl90

III Ad. 7U9-7134

PSALM CXXXIl

[6985

the faces of thine anointed; others" turn not away" the faces of thine anointed. s As to what the faces of the anointed of Jehovah, that is, of God Messiah are, see above [no 6982]. In this way Je hovah his Father is supplicated. 1 The words contain things ut terly arcane, which may be supplied by God Messiah alone, etc., etc. [Jehovah hath sworn truth unto David; he will not withdraw therefrom; of the fruit of thy belly will I set for thee upon a throne], vs. n. Here follows something of an explanation [of the preceding words], namely, that from the first moment of the first man's fall in Paradise, Jehovah made a promise; and that be cause it was a promise, it cannot come to naught. This is what is signified by the words, " Do not the faces of thine anointed." By the fruit of David's belly is meant faith and the fruits of faith, consequently, those who are of the faith. These will reign, that is, will be upon the throne; for that God Messiah will reign, and that those will reign who are in faith, comes to the same thing, inasmuch as in them God Messiah is the All. [If thy sons shall keep my covenant and my testimony that I will teach them, their sons also shall sit for thee upon the throne for evermore], vs. 12. Now follows the answer, namely, If thy sons shall keep my covenant. As to what the covenant is in the inmost sense, see above En. 4689]; the covenant was inscribed, etc., etc. Thus it is the Testimony, for the inmost of man bears testimony concerning God Messiah and his kingdom. He will teach-as also was done by God Messiah. Thus their sons will sit upon the throne, that is, will be heirs of the kingdom, etc., etc. [For Jehovah hath chosen Zion; he hath desired it for his abode], vs. 13. He hath chosen Zion. Jbr ZiO!! is meant the ~hurch of ~essiah, and thus faith or those who have faith in God Messiah. Faith is the seed which he has desired. By Zion is thus meant the kingdom of God Messiah, this being now ex plained. ---
tained. The translation would then be "Turn not away (put not to shame) the faces of thine anointed." That Swedenborg did not here consult the He brew is evident from the text. Tremellius, Pagnini, the A.V. and the Swedish Bible have" Turn not away the face," etc.-which is according to the Hebrew; Castellio, "Turn not away the soul of thine anointed"; the Vulgate, "Turn not away the face of thy Christ." T [Crossed off:] that he blot not out the faces of his anointed.

III Ad. 7135-7138

291

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THE WORD EXPLAINED

[This is my rest for ever; here will I dwell; for I have desired it], vs. 14. For the place where he will dwell and which he has desired is called rest forever. In the interior sense, Zi n is the true re resent tive church, beipg th~_l\I!.cient Churcll."" In the more interior sense, it is the church of the internal man, being thus faith and the church therefrom; in the i;~st sense, it is heaven where dwells God essiah, and so is his kin dom. In t~u ~e sense, it is thus the Messiah himsclf, for he dwells in Zion. This .;as-represented by David; for ion is calledhis city orltis strong hold, etc., at Jerusalem. [Blessing, I will bless her provision: I will fill her needy with bread], vs. 15. Here is now mentioned the reward of those who are in the faith. By provision is meant all celestial and hence spiritual food and thus joy and felicity. The blessing is, that there will be abundance of alI thiii:"gs. The needy.! that is those who are spiritually poor, will be filled witi1biead. What being fined with bread is; may b~een from the saying of God Messiah, that they will be filled [Matt. 56], etc., etc. [And her priests will I clothe with salvation: and her saints shall shout aloud for joy], vs. 16. This is the same as the words in verse 9, but because verse 9 treats of the church, namely, of the state of the faithful, before the advent of God Messiah into glory, here righteousness is called salvation; for it is by this, that is, by the righteousness of the Messiah, that they are saved. [There will I make the horn of David to bud; I will ordain a lamp for mine anointed]. vs. 17. By the horn is meant anoint ment and also salvation, etc. Thus it is the kingdom of God Mes siah. By the horn is [also] meant the oil and thus all felicity, etc., which will bud out as in the spring, that is, in the dawn or morn ing, of the year. Every company which will then shine from love is called a lamp; as to what a lamp means, see above En. 4674, 6616, 6619]. [His enemies will I clothe with shame; but upon himsf(lf shall his crown flourish]. vs. 18. The enemies, being spiritual enemies, will be put to shame. The crown upon Him will flourish, etc., etc. In the supreme sense, this Psalm is the speech of God Messiah to Jehovah his Father, concerning the church and kingdom of God Messiah, and the answer of .lehovah his Father. But in the more interior and inmost sense, the Psalm treats of the true sons of Is ~9~ III Ad. 7139-7146

NUMBERS XI: 1-35

[6985

rael and their labor, and of their supplication to God Messiah and then of the answer by God Messiah; for by David are then meant the heirs of the kingdom of God Messiah, etc., etc.
NUMBERS

XI

1 And it was that the people complained and was evil in the ears of- J ehovah: and when J ehovah heard, his anger was kindled; and the fire of Jehovah burnt [among them],8 and consumed the uttermost part of the camp. ~ Therefore the people cried unto Moses; and Moses prayed unto Jehovah, and the fire was quenched. 3 Wherefore he called the name of the place Taberah: 9 be cause the fire of J ehovah burnt among them. 4 And the rabble that was in their midst lusted after a lust: and the sons of Israel also wept again, and said, Who shall feed us with flesh? 5 We remember the fish, which we did eat free in Egypt; [and] 1 the cucumbers, and the melons, and the leeks, and the on ions, and the garlic: 6 But now our soul is dried up: [she hath] 2 nothing at all save that our eyes are unto the manna. 7 And the manna was as coriander seed, and the appearance thereof as the appearance S of bdellium. 8 [And] 4 the people ran about, and gathered it, and ground it in mills, or beat it in a mortar, and cooked it in a pot, and made cakes of it: and the taste of it was as the taste of the juice of oil. 9 And when the dew came down upon the camp in the night, the manna came down upon it. 10 And when Moses heard the people weeping throughout their families, a man at the door of his tent, the anger of Jehovah was kindled greatly; and it was evil in the eyes of Moses. 11 Therefore Moses said unto Jehovah, Why hast thou dealt so ill with thy servant? [and] 5 why have I not found grace in
8 Omitted by Schmidius. See n. 6988 note.
1 Added by Schmidiu5.
Added by Schmidiu5. See n. 6995 note. Omitted by Schmidiu5.
8 Omitted by Schmidius.

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THE WORD EXPLAINED

thine eyes, that thou layest the burden of all thi/? people upon me? 12 Have I conceived all this people? have I born them, that thou sayest unto me, Carry them in thy bosom, as a nurse carryeth the suckling child, upon the land which thou swarest unto their fathers? 13 Whence shall I have flesh to give unto all this people? for they weep against me, saying, Give us flesh, that we may eat. 14 I am not able to bear all this people alone, because it is too many for me. 15 If, then, thou deal thus with me, killing, kill me, I pray, if I have found grace in thine eyes, that I see not my evil. 16 Therefore Jehovah said unto Moses, Gather unto me se~ enty men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and thou shalt take them unto the tent of assembly, that they may stand there with thee. . 17 For I will come down and speak with thee there: and I will take of [thy] 6 spirit which is upon thee, and will put it upon them; that they may bear the burden of the people with thee, and thou shalt not bear it alone. 18 And say thou unto the people, Sanctify yourselves against to morrow, that ye may eat flesh: for ye have wept in the ears of Jehovah, saying, Who shall feed us with flesh? for it was better with us in Egypt. Therefore Jehovah will give you flesh that ye may eat. 19 Ye shall not eat one day, nor two days, nor five days, nei ther ten days, nor twenty days; 20 Even for a month of days, until it come out at your nos trils, and it be loathsome unto you: because that ye have loathed Jehovah who is in your midst, when ye wept before him, saying, Why came we forth out of Egypt? 21 And Moses said, The people, in whose midst I am, are six hundred thousand footmen; yet thou sayest, I will give them flesh, that they may eat a month of days. 22 Shall the flocks and the herds be slain for them, to suffice them? shall all the fish of the sea be gathered together for them, to suffice them? 23 And J ehovah said unto Moses, Is the hand of J ehovah
Added by Schmidius.

294

NUMBERS XI: 1-35

waxed short? soon thou shalt see whether my word shall come to pass unto thee or not. ~4 And Moses went out, and spoke to the people the words of Jehovah. Then he gathered the seventy men of the elders of the people, and set them round about the tent. ~5 And J ehovah came down in a cloud, and spake unto him; and he took of the spirit that was upon him, and put it upon the seventy men, the elders: therefore it came to pass, that, when the spirit rested upon them, they prophesied; yet they added not. ~6 But there remained two men in the camp, the name of the one was Eldad, and the name of the other Medad: yet the spirit rested upon them, for they were of them that were written, but went not out unto the tent: wherefore they prophesied in the camp. ~7 And there ran a lad, and told Moses, and said, Eldad and Medad do prophesy in the camp. ~8 And Joshua the son of Nun, the minister of Moses, one of his elect, answered and said, My lord Moses, forbid them. ~9 But Moses said unto him, Enviest thou for me? But who shall grant that all the people of Jehovah be prophets; when Je hovah shall put his spirit upon them! 30 And when Moses was gathered to the camp, he and the elders of Israel: 31 There went forth a wind from-with Jehovah, and snatched up quails from the sea, and sent them down upon the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the faces of the earth. 3~ So the people rose up all that day, and all that night, and all the next day, and they gathered the quail: he that gathered least gathered ten homers: and spreading, they spread them for them selves round about the camp. 33 The flesh was yet between their teeth, ere it was swallowed, when the anger of J ehovah was kindled against the people; and J ehovah smote the people with a very great plague. 34 [And] 7 he called the name of that place The sepulchre of lust: because there they buried the people that lusted. 35 And [the people] 8 journeyed from the sepulchre of lust unto Hazeroth; and they were in Hazeroth.
1

Omitted by Schmidius. Omitted by Schmidius, but supplied in his Errata.

~95

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THE WORD EXPLAINED

6986. [And it was that the people complained and was evil in the ears of Jehovah: and when Jehovah heard, his anger was kin dled; and the fire of Jehovah burnt (among them),9 and consumed the uttermost part of the camp], vs. 1. While the people was now living in the law, and indeed in externals, having no care for things internal, still less for things more internal, to the end, namely, that the external law might be joined to the internal, it follows first of all that the pleasures of the body, being fires, consumed the utter most part of the camp. In man, the uttermost part of the camp is the body, for a whole society is a compound person, the utter most parts of whose camp are things corporeal. 6987. Because the people was now evil in the ears of J ehovah, therefore this conflagration arose. For to be evil in the ears of Jehovah, that is, of God Messiah, means in the proper sense, not to obey, or to be disobedient, that is, to be of no faith. Therefore the fire of Jehovah now rises up, that is, the punishment, this be ing compared to fire and being here represented by fire. The pleasures of the body are such fires. From verse 4 to the end, the text then treats of interior pleasures, that is to say, of lusts which are of the animus but which are natural. 6988. [Therefore the people cried unto Moses; and Moses prayed unto Jehovah, and the fire was quenched. Wherefore he called the name of the place Taberah: 1 because the fire of Jehovah burnt among them], vs. ~,3. These words then signify the same thing; for extremities or things corporeal are such that they do not obey, that is, do not obey the things which are of the internal man. In themselves, corporeal things are filthy, and therefore they are quenched by death, and are separated. Hence the sepul chre in which the body is laid is also called hell and the pit [Ezek. 31 14, 3~23; Apoc. ~013] into which filths are cast. And because what kindles things corporeal is a fire, being the loves of the world, such as avarice and also pride, in that the man loves his own body, therefore the place now receives its name Taberah from conflagra tion. Being the corresponding punishment, etc., it is called the fire of J ehovah. 6989. [And the rabble that was in their midst lusted after a lust: and the sons of Israel also wept again, and said, Who shall
Omitted by Schmidius.
1 Schmidius adds the translation
~96
conftagr/),tio~~.

III Ad. 7147-7150

NUMBERS XI: 1-5

[6990-699~

feed us with flesh?], vs. 4. Afterwards was born a lust which is of the natural mind or animus. This is called the rabble that was in their midst, these cupidities or lusts being in the midst of those who worship the law only in externals, and so think themselves justified by their own works; for the place where lusts are, is in the midst of such a man, like a rabble, things corporeal being the outmost parts of the camp, and things spiritual and celestial, the first parts of the camp, etc., etc. It is said in the text that it was flesh after which they lusted, because cupidities, being natural, are of the flesh and draw filthy things from the corporeal things with which they are infected. 6990. To lust after flesh signifies that they lusted after things corporeal, and consequently natural. Therefore all such things as come forth from cupidities, being their effects, are called works of the flesh. The lust is also described, namely, that they lusted after a lust; they wished to remain in their cupidities of nature and not to be drawn away therefrom. Hence, when those loves have the dominion and yet they are tempted, in order that they may be abolished, then from their loves they burst into tears. This they repeated after the new covenant had been entered into, being the renewed covenant. Wherefore it is evident enough that the cove nant had now been broken. 6991. [We remember the fish, which we did eat in free Egypt; (and) 2 the cucumbers, and the melons, and the leeks, and the on ions, and the garlic], vs. 5. By fish are signified the ideas of the imagination, just as by birds are signified thoughts; for fish swim in the water, while birds fly above the water. What are signified are the things in the natural mind which are imaginative, and this according to the genus and species of the fishes. Thus they re member that they had eaten such things in Egypt, the land which signifies the natural mind; and this free, without labor, without thought, etc. 6992. Cucumbers are earthly offspring which signify such things as are earthly and thus corporeal. So likewise melons, for these creep on the ground and are juicy. They carry much earth and water, and abound in many seeds, their belly being full of them. The greater the abundance of prolific seeds with which an earthly offspring is furnished, the more does such offspring repre
Added by Schmidius.

III Ad. 7151-'7153

fl97

6993-6995]

THE WORD EXPLAINED

sent that which is evil. This is evident from noxious herbs, in that they are more abundant than those herbs which are of a good kind. Therefore, by cucumbers is signified avarice, and by mel ons, insane pride which belongs to the body; thus also luxury, appetite, etc. 8 6993. By leeks and onions and garlic are signified cupidities. This follows from their bad smell, for their odor stings the nostrils. They are kitchen greens and these likewise signify things earthly or corporeal. But [their signification comes] from their foul odor, in that they infect the animus and thus the mind and its will, and so its understanding. They are therefore of three kinds which cannot as yet be set forth specifically. In general, kitchen vegetables are of this nature; but there are different kinds of kitchen vegetables, among which the foulest are leeks, and also onions and garlic, etc., etc. 6994. [But now our soul is dried up: (she hath) 4 nothing at all save that our eyes are unto the manna],5 vs. 6. Thus, when man is restrained from the cupidities of the animus, and the pleas ures of the body, his life appears as a dry life, a life namely, in which is no sensible enjoyment. When license perishes, and these flames are cut off, the body, becoming listless, dries up, as it were. But they do not know that verimost life consists in the love of God Messiah and the charity coming therefrom which is love toward the neighbor. .When this love affects them, then their soul, that is, their life appears to them no otherwise than as dried up. This everyone can perceive when he puts his mind on the words of the text; for these words are said of the manna, and that this signifies love, see above [n. 4110, 4170]. Therefore they say, our soul is dried up: she hath nothing, that is, nothing of heavenly life which is from heavenly love; save that our eyes are unto the manna. As soon as they lose anything of license, that is, of imaginary liberty, merely in their appetite for eating, they at once think their life a dry one, etc., etc. 6 6995. [And the manna was as coriander seed, and the appearI Nos. 6991 and 699~ are each emphasized by "Obs" Obs.," written in the margin. Added by Schmidius. In the margin of his Schmidius' Bible at this verse, the Author refers to his comment on Deut. 168 in the present work, being n. 7470. This last sentence was added at a later time.

~98

III Ad. 7154-7156

NUMBERS XI: 6-7

[6996-6999

ance thereof as the appearance 7 of bdellium], vs. 7. And now is described heavenly love, being the love which comes into human minds, like dew [vs. 9], from God Messiah alone, and which alone is life. Meanwhile, before this Love itself has reformed the mind, life appears as dry. But afterwards there is more of joy in life than ever before; for heavenly life makes an the other lives, and so fills them with every joy, penetrating even to the marrows, and this sensitively, as can also be confirmed by much experience, etc. 6996. Coriander or coriander seed, when dried, is light, white and of a very pleasant taste and odor. Bdellium is a species of gum of a yellow reddish color. When broken, its pieces are, for the most part, of an oval shape like pearls. It is pellucid, easily softened and of a strong odor. It is said to contain much oil. This description of the coriander and bdellium is taken from an author. 6997. What is now described is therefore heavenly love; for the manna which came from heaven every morning like dew [vs. 9] is all that which comes from the Love of God Messiah, and comes, indeed, upon the earth, that is, into human minds. More especially this is charity and thus every good and felicitous thing which comes therefrom. 6998. Manna or heavenly love, and thus charity, is a seed as of the coriander, according to the description, verging to white and of a pleasant taste and odor. Its very shape is not unfitting [to this comparison]. But this is an arcanum. Love and charity are compared to such a seed, for from them in the regenerate is born the understanding, the seed whereof is love. The understanding of one who is reformed is a form of love, being in general, nay, in every single part, even the most singular, like a kind of plane. Such is the understanding of the true Israel understood in the inmost sense, for he is a paradise, the whole of which is born from this seed, etc., etc. 6999. It is likewise compared to bdellium, for love is such that it affects and cleaves to every single thing in the understanding. Consequently, it is within the will. Moreover, from the description of bdellium, much more can be brought forward concerning this matter, that is to say, from its color, softness,odor and oil, there being much oil within' it. (But the comparison must be
The Hebrew is: the eye thereof as the eye of bdellium.

III Ad. 7157-7160

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THE WORD EXPLAINED

formulated with caution, if it be allowed to carry the comparison further.) For the rest, it is adhesive, it is pellucid, it is soft, it is strong in odor, it is fatty or very oily, etc. 7000. [(And) 8 the people ran about, and gathered it, and ground it in mills, or beat it in a mortar, and cooked it in a pot, and made cakes of it: and the taste of it was as the taste of the juice of oil], vs. 8. The people ran about. By running about is signi fied living, as also by every motion and activity, with a difference according to the kind of motion. Thus, by journeying is signified the course of life from infancy to the last day. To run about sig nifies to appetize, thus to desire, this being of the love. Desire comes from love and is the continuity thereof '; that is, the desiring looks to the gathering, for they ran about in order to gather in the fields the new heavenly harvest, as it were. To gather is to take in, to perceive. All perception is a gathering; for in this way is born the disposition. 7001. They ground it in mills. This, in itself, is a thing ut terly arcane, nor is it readily believed that herein is a spiritual sense of this kind, to wit, that it signifies spiritual chewing. Prim itively, by mills was signified the teeth and by grinding 9 in mills, chewing, for it is so expressed elsewhere as in Ecclesiastes 1~, verses 3 and 4: [" In the day when . . . the grinders cease, when they are become few, and those that look through the windows shall be darkened. And the gates shall be shut in the street: when the voice of the mill 1 shall be lowered, and shall be changed to the voice of a small bird, and all the daughters of song shall be brought low."] From these words also, when explained, it is clear that such was the speech of the old church, a speech which after wards remained and was then understood by few. Yet men con tinued to speak in this way, as also do the preachers of today, speaking from the prophets, concerning the vineyard, the rock of salvation, gardens, and many other things which yet few at this day understand. Still, they perceive therein, as also in the Psalms
Omitted by Schmidius. The autograph has contundere in molis (beating in mills), but this is evi dently a slip. 1 Tremellius notes that by the grinders and the windows in This passage are meant the teeth and the eyes. Swedenborg made the same note in the margin of his Schmidius' Bible, and adds that by the gates are meant The lips, and by the voice of the mill, sound and speech.

300

III Ad. 7161-7162

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[700~

of David, something spiritual, which they think they understand. Yet the style there is the prophetic style, which, however, is dif ferently circumstanced [than men suppose]. For then celestial things and spiritual things therefrom flowed into a form of words such as was not intelligible, nor is at this day, unless, by the grace of God Messiah, it be unfolded; for it comes from things inmost, and, in the letter, the outmosts sound in this way. Thus, who can ever explain the following words of David in Psalm 68 30 ,31 '" : " Rebuke the wild beast of the reed, the congregation of the strong among the calves of the peoples; he that trampleth on plates of silver; he hath scattered the peoples, they desire wars. The fat ones shall come out of Egypt; Ethiopia shall hasten her hands unto God." And so in a thousand cases elsewhere. Such is the prophetic style. But the style of the Ancient Church [was used] when things spiritual and celestial were effigied by things of the earth and the air, etc., to the end that in each and all of them, things celestial might be had in view, and so, in these, God Mes siah. This style was in use afterwards and, indeed, is here re called by Moses, he being inspired when he spoke. From this it can be evident that spiritual significations are to be deeply sought, as in the case of chewing. They are to be sought also from things made by art such as were then in use, namely, from mills. There fore, as said above, by " to grind in mills" is signified to chew spir itually. As to whether Moses understood these words as the Holy Spirit dictated them, this it is not permissible to believe; for he was only in externals and thus understood only the letter in respect to its historical meanings. So also, on account of the representation of the true Israel, it was given to the people to carry out these operations, etc. 2 7002. They beat it in a mortar. This is the same as dividing it into grains or minute bits, and then it is eaten. The grinding in mills has regard to the coriander seed which is ground into flour or fine flour; for what is thus meant, is heavenly chewing in respect to the manna compared to the coriander seed. But the beating in a mortar had regard to the allegory, that is, to the comparison with bdellium [vs. 7] ; for then it clung, as it were, to the fine flour, as in the case of gum, which is tenacious. One who can
* In the Author's copy of Schmidius' Bible, these verses are underscored. This paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad. 7163

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THE WORD EXPLAINED

understand the reformation of the human mind, will the better per ceive the arcanum here signified. 7003. They made cakes of it. That by cakes is understood the same thing as by the mincha, can be perceived from the fact that the cakes were made of fine flour and oil. Therefore the same thing is signified in the present case, but more interiorly, inasmuch as the cakes were made of manna which rained down from heaven. Hence what is understood is the life of that human mind which is formed by love. 7004. That the mincha might signify faith and that which is in faith, there was also a drink offering poured upon it, in addi tion to its being mingled with oil; for the drink offering is that which is signified by water, namely, the superior spiritual, while by the bread is signified that which is supracelestial. Hence the marriage of spiritual things with celestial. That the like m~y also be expressed here, the text treats of the taste of the manna, and taste is never possible without liquids. Hence, mention is now made of juice, and, indeed, of the juice of the oil. This was the choicest juice, for oil has the same signification, but its juice sig nifies life itself, which is the life of love, etc., etc. But, by the di vine mercy of God Messiah, this will come more fully to be set forth before the understanding. 7005. When the dew came down upon the camp in the night, the manna came down upon it (vs. 9). That it came down in the night signifies that it came down when man was ignorant of it, as God Messiah says: " The wind bloweth where it willeth, and it is not known whence it cometh and whither it bloweth" (look up the words [John 3 8 ]). This signifies that it was by night, when the man is sleeping. Dew falls in the morning, about the first dawn when man is in a sleep next to wakefulness, and usually wakes up. Dew signifies the heavenly blessing which comes down about the time of first wakefulness. Thus upon the dew, came down the manna, that is, the love of God Messiah. 7006. That such is the signification of these words, has been revealed to me in a marvellous manner. Without revela tion, such words can never be understood. It was dictated in my thought, but in a marvellous manner, and my thought was led to the understanding of these words, and the idea was held fixed on each word, being so held, as it were, by a heavenly
30~

III Ad. 7164-7167

NUMBERS XI: 9-10

[7007

force. Thus, this revelation was effected sensibly. As to other kinds of revelations, of which there are many, these will be spoken of elsewhere, God Messiah granting. Revelation is also effected in a different way when the thought is mani festly enlightened by a certain light, and the writing is so led that not the least word can be written in any other way. But sometimes this was done insensibly, and sometimes so sensibly that the finger was led to the writing by a superior force, so that if it wished to write somethiI).g else it could never do so. And this was done not only with an adjoined perception of the subject, nay, and also-and this has happened once or twice with some variety-without perception, so that I did not know the series of things until after it had been written; but this was extremely rare, and was merely for the sake of information that revelations have been made in this way also. Those pa pers, however, were deleted, because God Messiah did not will that it be done in this way. Nor was it permitted to dictate anything viva voce, even though, for so long a time, speech has been had with me viva voce almost continually; but when the writing was being done, they were silent. These matters, God Messiah granting, will be spoken of more fully elsewhere, in order that men may know how it was with revelations of old in the primitive church, then in the representative, and finally in the symbolic church; so that they can thereby acknowledge that there is not a single jot in the Books of Moses, of the Prophets, and of David, that was 'not inspired; and thus that heavenly things are deeply contained under the forms of nat ural things, which are the letters whereby they are expressed. s 7007. [And when Moses heard the people weeping throughout their families, a man at the door of his tent, the anger of Jehovah was kindled greatly; and it was evil in the eyes of Moses]. vs. 10. When, therefore, the people thus loathed manna, that is, was averse to heavenly love, as is the wont with natural men (see above [n. 6994]), even so that they wept, as may be seen stated in verse 4, because they wished to remain in their cupidities and to be led by natural genii by whom they were incited to lust after the things spoken of in verses 4 and 5, and to speak as in verse 6, then
This indented paragraph, together with n. 6884, is cited by the Author in the Index to his Memorabilia, s.v., lnapiratio and Propheta. See Table of Con tents.

III Ad. 7168

303

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THE WORD EXPLAINED

it is said that the anger of J ehovah was kindled. As to what the anger of J ehovah is, see somewhere in the preceding pages [n. 5333, 5335, 5351, 5667]. The anger was kindled greatly, that is, in the highest degree; for when man prefers the loves of the world to the loves of heaven, then, because love of the world is hatred and so is entirely contrary to the love of heaven, it fol lows that that exists which is contrary to the love of heaven; and because there is then aversion and contrariety, there is a predica tion of anger, etc., etc. 7008. It was evil in the eyes of Moses, that is, in his thoughts. By this is signified Moses' indignation, an indignation which can be manifest from his speech, which follows. In the proximate sense, this signifies that Moses was angry, but that he was angry in an evil way, for he spoke shamefully against God Messiah, as is clearly evident. Therefore, in his anger was evil because he was of a disposition such as those are who worship the law in externals. 7009. [Therefore Moses said unto Jehovah, Why hast thou dealt so ill with thy servant? (and) 4 why have I not found grace in thine eyes, that thou layest the burden of all this people upon me?], vs. H. That Moses was made the head of this people after he had broken the tables written by the finger of God Messiah, see above [n. 5495, 5532 seg.] ; for after this he represented the law in externals. Had he preserved the former tables, it would have been an argument that he was a man in whom the external law was joined to the internal. Afterwards, that is to say, after the people had become idolatrous actually, to wit, when they wor shipped the Egyptian calf and so put themselves back in Egypt and subjected themselves as captives to the Egyptian gods [Exod. 315-6], then the primitive church which was truly representative, that is, significative, wherein was then stored up the church which was truly Christian, could not be formed from them. Moses, in deed, could not have been such, such namely, that he practised idolatry actually; for he spoke with angels of God Messiah, and, as we read, with Jehovah face to face [Exod. 3311 ] ; at the same time, miracles were done by his hand. Thus he could not return to idolatry actually, nor was he so tempted as were the others. In temptations, the nature of the animus comes forth. So long as
Omitted by Schmidius.

304

III Ad.

7l69~7170

NUMBERS XI: 11

[7010

man is untried, he believes that he is a faithful servant of God; but in temptations, there comes a knowledge of one's own nature. In the present case there now comes [to Moses] a light temptation, as was also the case when water was lacking and Moses smote the rock in anger, for which reason he could not come into the land of Canaan [Num. ~07-12]; (on which matter see below [no 73~1 seq.]) ; and this because, after he had been made leader, he was still of the same character as before, to wit, that he knew not who the God of Israel was, and asked concerning his name [Exod. 3 13 ]. It is evident therefore that prior to his eightieth year, he likewise was a worshipper of other gods. Hence, because he also did not interiorly adore or worship God Messiah, he now succumbed in this light temptation, and spoke shamefully, as can be evident enough from his expressions. Therefore, in the present case, there was evil in his anger. 6 7010. Here in verse 11 commenced Moses' indignation, and this grew even to such shameful words as those that follow. What was said above [no 553~ seq.] is here confirmed, namely, that Moses was set over the people, that is, was made their head; for we now read that upon him was laid the burden of the people. There were two heads, the one being Moses and the other Aaron. The former was the h~ad in all matters of government, and so, at the same time, in ecclesiastical matters also, it being he who anointed Aaron, and entered into the habitacle before Aaron. Thus he was, as it were, king and prophet. But since the government of the church was to be represented separately also, Aaron his brother was made head of the Levites, etc., etc. For the rest, the burden of the whole people was upon Moses because he wished it so; for he wished to lead the people into the land of Canaan, and hence to claim for that people and for himself every prerogative above other peoples. This is evident from his words on frequent occa sions; confer Exodus 33 16 Nor did he wish to understand any thing else than that none in the entire globe would be his peer,
[The following unnumbered paragraph is here crossed off by the Author:} For he says, Have I conceived all this people? have I born them? That he spoke shamelessly, this everyone can perceive, for it cannot be the part of an internal man to speak thus to Jehovah. Thus he was surely not led by angels of God Messiah, but by angels who were ignorant of the coming of God Mes siah; for, as a man is interiorly, such is the guardianship of angels that is given him, and this lest he rush to his own destruction.

III Ad. 7171

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THE WORD EXPLAINED

which could not be the case if he lost that people. For this rea son he wished to remain as its leader, and therefore he here prayed for the people. Now however~ as said above En. 7009], because of this light temptation he falls into such expressions as these. Thus he first expostulates, saying that Jehovah had dealt ill with him, and that he had not found grace. These then are the first words of his anger. 7011. [Have I conceived all this people? have I born them, that thou sayest unto me, Carry them in thy bosom, as a nurse carryeth the suckling child, upon the land which thou swarest unto their fa thers], vs. 19l. Now follows his anger, wherein was evil against Jehovah himself, saying, Have I conceived all this people? have I born them? Now he no longer wished to be their head because~ as on many previous occasions and also when they wished to choose for themselves another leader [chap. 144]~ they desired to return to Egypt. 7012. But it is of importance to know in what way Moses was the head of that people~ and what kind of a head; for then can be seen the meaning of all that is said in this and the following chap ter. As touching the people~ it can be evident from what has pre ceded that God Messiah willed to reform it~ and this first in ex ternals and then in things more interior. When man is to be re formed, the order is such that externals must be emended first, and so those things be rejected which have crept in. After this there is a progression toward 6 things more interior; that is to say~ by externals the man is instructed as to what these externals signify. Thus, the understanding being instructed, the will is reformed, that is to say, love is infused into it, and so the man becomes an internal man. r 7013. So long as God Messiah could be over this people, he did
Reading versus for vero, which is clearly a slip. , [The following two unnumbered paragraphs are here crossed off by the Author:] While this could not succeed in this people, especially after they had become idolaters actually and were worshipping the devil, the mercy of God Messiah toward the people did not then recede, but the church, which he willed to foundBut since this could not succeed, because the people had not borne the temptations, in which, though light, they had succumbed, the covenant was re newed. Yet this new covenant was broken. Therefore a kingdom on earth could not be made of this people such that the will of God Messiah would be done on earth as it is in heaven [Matt. 610 ; Luke 11 2 ].

306

III Ad. 7179l-7175

NUMBERS XI: U

[7014-7015

miracles by the hand of Moses and led them out of Egypt, leading them indeed, into the wilderness where was no harvest, in order that they might be tempted, though lightly. In all these temptations they succumbed even to the utmost limit, which was that they came to open idolatry whereby they led themselves back to Egypt. Then God Messiah withdrew from them, and in his place was left a choir of angels. Moses was then appointed their leader, for then God Messiah did not will to have this people, and to form his kingdom by them, seeing that they could never have been reformed. Hence it is now said that this people was delivered over to Moses, and, indeed, in the present words: Carry them in thy bosom, as a nurse carryeth the suckling child, upon the land which thou swar est unto their fathers. s For, as touching the people, they adored Moses as a god, as can be evident enough from the fact that when he was absent forty days, they asked where the man was who led them out of Egypt; and therefore they set over themselves Egyp tian gods [Exod. 321--4]. As further concerns Moses, he wished to form the people into a kingdom having the prerogative above every people, as said above [n. 7010]. This was by no means from God Messiah, etc., etc. 7014. Hence the law was now given in its complex. The church thus became merely representative. This was done, not for the people, but for the entire globe, which also had now re ceded from the true representative church, and therefore was prac tising idolatry, as is evident enough from all their rites; to the end namely, that the entire globe then present and yet to come might contemplate the nature of the law in its complex, that deeply within, it concealed [things heavenly Therefore, time after time lie sent prophets who should instruct them as to what each and everyone of their rites signified. Therefore, the gentiles were admitted in order that the entire globe might be instructed at that time, which, moreover, was a type, that the gentiles would be chosen-as might be further evident from other types. 7015. Their wandering through the wilderness for forty years, and all their temptations there, was a general type of the tempta tions of the Messiah in the wilderness. Of these, the three Evan gelists, Matthew, Mark and Luke, say that he was led into the

1-

From here to the end, this paragraph is emphasized by ten in the margin.

l<

Ohs., Obs.," writ

III Ad. 7176-7177

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THE WORD EXPLAINED

wilderness by the spirit that he might be tempted [Matt. 41, Mark 1 12 , 13, Luke 4 1 ], and so might und~rgo the like temptations as those, wherein his were merely represented, which the people were now undergoing in the wilderness-but most utterly cruel. From the temptations of the people in the wilderness, when deeply ex amined, can be seen the nature of the Messiah's temptations in the wilderness for forty days, temptations which are mentioned only by three of the Evangelists, etc., etc. 9 7016. As to Moses, what his character was and in what way he was set over this people as a head over a body, this can the better be seen from what follows. This can be said in general, namely, that he was hardly any different from the people, for he was not tempted except in the lightest way, as in the present case. Had he been tempted somewhat more severely, he likewise would have succumbed, just as did some of the people. But Jehovah, that is, the Spirit, spoke with him continually, and continually raised up miracles wrought by him or by his hand, besides other things whereby he was thus sustained. At the same time he was also sustained by fear, inasmuch as he so often saw the slaughter and the plague of those who sinned. Thus, he could not succumb, for had he succumbed, it would have been entirely over with this people who depended on him as a body on its head. For in heaven an entire society is represented as a single body; no other idea can be presented, and this for many reasons, of which elsewhere, God Messiah granting.! From the head, men conclude respecting the body. Wherefore, in order that the body may be sustained, it must needs be that the head be sustained. This was the cause of many things which are here said of Moses. That Moses suc cumbed and was a man of no faith, can be sufficiently evident from verses ~1 to ~3. 7017. Utterly clear are the words of this text, that this people was given to Moses, nay, and so given that it is said to Moses that he should carry them as a nurse a suckling child, words which could involve nothing else than that Moses wished to lead them, etc., etc. 7018. Upon the land which thou swarest unto their fathers. Here the words are ambiguous. In the proximate sense, they
Nos. 7014 and 7015 are emphasized by " Obs., Obs.," written in the margin.
1

This sentence is emphasized by "Obs., Obs.," written in the margin.

308

III Ad. 7178-7180

NUMBERS XI: 13-15

[7019-70~~

refer to Moses, to wit, that upon the land it would be he who would lead the people; for Moses understood no other land, nor any other kingdom than a kingdom on earth and a dominion over an peoples in the universe, and so he was not willing to understand that it was the heavenly kingdom which was promised or sworn, sworn namely, to their seed. But as to what is meant by Abraham, Isaac, and J acob, and thus what by their seed, this can be seen above [n. 5363 seq.]. It is spiritual and celestial things that are meant, and things universal. No others can be promised by God Messiah, even though it is said to a single person who, while applying the words to himself, understands things worldly and natural; but of these matters, elsewhere, God Messiah granting. 7019. [Whence shall I have flesh to give unto all this people? for they weep against me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too many for me], vs. 13, 14. What is meant in the proximate sense is the flesh which the people longed for; but in the interior sense, it is the things called carnal, such as appetites, cupidities, etc., and because these are signified, hence occurred what now follows. 7020. [If, then, thou deal thus with me, killing, kill me, I pray, if I have found grace in thine eyes, that I see not my evil], vs. 15. That he begged to be slain was indeed a sign of his insane folly, in that he did not believe that God Messiah could deliver him from the hands of the people, he fearing that they would kill him. Therefore he would rather die, that is, would rather be killed by Jehovah God. That he feared the people, that he would be killed by them, is also evident in what follows when the people made rebellion and Moses feU upon his faces before them (chap. 144 5 ). 7021. In what way Moses now succumbed can be evident: First, from his shameful speech to Jehovah himself (vs. U); second, in that he protested that he could not give the people flesh, and so did not make supplication concerning this; third, that he so greatly feared the people that he wished to be killed; fourth, that after so many miracles, he still broke out into words opposed to the promise of God Messiah, that is, into words which were filled with the utmost incredulity (vs. ~1-~3). 7022. [Therefore Jehovah said unto Moses, Gather unto me seventy men of the elders of Israel, . . . and thou shalt take them unto the tent of assembly, that they may stand there with thee.

III Ad. 7181-7184

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THE WORD EXPLAINED

For I will come down and speak with thee there: and I will take of (thy) 2 spirit which is upon thee, and will put it upon them; that they may bear the burden of the people with thee, and thou shalt not bear it alone], vs. 16, 17. These words treat of the division of the empire and of its derivation to seventy-two elders who be came heads together with Moses. 7023. First it must here be known that by the spirit, as by an angel, are meant many. It is said to be one spirit because there is consensus; for the spirits around men are ordinated after the will of God Messiah, and this so completely that they are thought of as a single spirit. Nay, so much is this the case that sometimes the speech of many appeared like that of a: single one, when yet they were speaking simultaneously in marvellous consensus and har mony. 7024. These and many other things, being marvels, cannot well be described as to how they are circumstanced. For a society constitutes, as it were, a single compound person, and thus the whole society acts and speaks as a single person, so that unless instructed by God Messiah, one can hardly know that they are many. This is the celestial form, or the form of the celestial in imitation of the kingdom of God Messiah. But such concord among many is not possible save among the angels or spirits of God Messiah. More might be told here, but the above suffices to illustrate the fact that by the spirit of Moses is meant a multitude, which multitude is then divided among many. Around Joshua, however, there was a different spirit, as we previously read. s Wherefore it was he who intro duced those into the land of Canaan who had previously been infants. 7025. When many speak simultaneously, there is a most beautiful harmony and a species of the most pleasant undula tion, and this because there is a consensus into a one. More over, they then enjoy a greater power of acting and speaking. This, of the divine mercy of God Messiah, I have sometimes experienced with every happiness. The very form of the suc cessive modulation, which yet ended in a one, was also shown
Added by Schmidjus. In what is said of Joshua prior to the present chapter (Exod. 179- 14, li!413, Sli!l1, 3311), it is merely implied that he had a different spirit; it is not explicitly stated. See n. 5498.

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III Ad. 7185-7187

NUMBERS XI: 16-17

[70~6-70~8

me in a marvellous way, and so stupendous IS it that it can never be described. 4 7026. That a compound person might now be represented in this society, it was necessary that those also be set over them. who were subservient to Moses, and who were the primary things of service. Otherwise the body cannot be ruled. This is so natural a thing that it is observed in every society; for there are the pri mates of a kingdom, and so on, in an order entirely after the image of the things of service in man, it being from thence that every so ciety or every form of society is derived. 7027. But there are two forms of society, just as there are two kinds of men, there being men who are natural or external, and men who are spiritual and thus internal. So also with societies. God Messiah first willed to institute in this people a form [of so ciety] after the image of his kingdom, thus after the image of the internal man. But when this did not succeed, but they still wished to remain in captivity, then it could be no otherwise than that a society should be formed after the image of the natural or external man. Therefore Moses was now made their head; for it behooved that no other head be set over them save one to which the natural and earthly body would correspond. This then was the reason why Moses was appointed, and why it was said to him that he should carry the people in his bosom as a nurse the suckling child [vs. 1~], and this upon the land which Moses swore,5 in the sense in which Moses understood the land, as being an earthly kingdom. From this, therefore, it can be perceived what land is signified in the spiritual sense. 6 7028. What kind of a head Moses was, can now be understood from the mind of the natural man, a mind which rules the lower mind, now signified by the seventy elders who were endowed with the spirit of Moses. The natural or lower mind is endowed with the same spirit as the spiritual mind, of which is predicated the rational and the voluntary; but the people was the body. From this can now be obtained an idea of this government, and what kind of a head Moses was.
These two indented paragraphs are cited by the Author in the Index to his Memorabilia, s.v., Forma, Reg1lllll1Tl, Societas, Unio. See Table of Contents. See n. 7018. This paragraph is emphasized by " Obs.," written four times in the margin.

III Ad. 7188-7190

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70~9-703~]

THE WORD EXPLAINED

7029. Still, this was no hindrance to their being able to repre sent the kingdom of God Messiah; for, as the reader may see stated above [no 6391], representations extend to things mute andinani mate, such as rocks and garments, to oxen, he goats, etc., and so also to the wicked, nay, and to the profane, as, for instance, to Pharaoh, to Aaron who graved a calf and proclaimed a feast and sacrificed to the calf [Exod. 3~4-6] ; for what is truly spiritual and celestial is then separated from the natural and earthly things; and that this might be done, anointing was used and also blood, etc. Hence that which was heavenly was separated from the natural, etc., etc. 7030. As regards the spirit of Moses, it could by no means be the spirit of God Messiah. But the spirit who spoke with Moses, spoke not as with the internal man, but with the external. It must be well observed, however, that there are two kinds of spirits sur rounding man, these being, those which correspond to his disposi tion and who thus rule his actions and his nature, being then set over his natural and animal mind, and consequently over his ra tional and voluntary faculty. But because, as was said [no 70~9], the people still represented the kingdom of God Messiah, and their head, abstractly from the person, God Messiah, therefore the angel or spirit, that is, the choir of spirits of God Messiah, surrounded Moses in no other way than as they surrounded inanimate things such as the ark and the tent; and therefore miracles were done by these also, as in the time of Joshua [Josh. 612 seq .], etc. But there was no commerce with natural spirits because these are in an ex ternal sphere or rather atmosphere, while the spirits of God Mes siah are in a more interior sphere. Therefore, Moses was now surrounded with a choir of the angels of God Messiah in order that from the natural things they might separate those things in things spiritual and celestial which were represented. That in the pres ent case this was the spirit which was divided [among the elders], can be evident from their prophecy, for they prophesied [vs. ~5]. 7031. Moreover, the spirit of God Messiah could speak with him, but in no other way than as it spoke with Aarol1, Miriam and others, and also with Adam after the fall, and with Cain; not, how ever, as with the internal man, but as with the external, which is speaking with one face to face. 7032. For the rest, as the reader may see above [n. 6356,
31~

III Ad. 7191-7194

NUMBERS XI: 18

[7033-7035

6674], God Messiah rules every individual man, even though he is surrounded by evil spirits; for if God Messiah should remit his government even for a moment, man would at once perish. This, by the divine mercy of God Messiah, I have learned from so much experience that nothing can be more true. But as to how the spirits are ordinated, this cannot be told, for it is done with ineffable variety according to the genius of each man, nay, according to his state, both the state which is permanent and that which changes. 1 7033. [And say thou unto the people, Sanctify yourselves against to morrow, that ye may eat flesh: for ye have wept in the ears of Jehovah, saying, Who shall feed us with flesh? for it was better with us in Egypt. Therefore Jehovah will give you flesh that ye may eat], vs. 18. And now, by the seventy-two elders after they have been set over the people, are meant those things in the lower mind which are called cupidities, and with which their head, that is, the rational mind within which is a natural soul, makes common cause. For the natural soul has possession of the man's more interior parts, while that which is spiritual possesses its exterior parts, entirely contrary to what obtains in the internal man. s In the latter, the more interior parts are occupied by celestial things, and also by spiritual, and then natural things oc cupy the exterior parts. From this it can be evident that the two can never be conjoined, inasmuch as the position is opposite, etc. ; that is to say, those within whom is a celestial soul hold their head upward, but those within whom is a natural soul turn their head downward because they look toward the earth. Thus there is a contrary relation in their position. 7034. After the natural mind has thus been set over them, as said above [no 7033], they are given flesh, even to loathing [vs. ~O]. As to what flesh signifies, see above [no 6990, 7019], namely, things carnal, corporeal, earthly, and consequently appetites and pleasures. This flesh is given those to eat who wish to return to captivity, that is, to Egypt. 7035. The reason why they were sanctified is because other
T The indented part of n. 7039 is cited by the Author in the Index to his Memorabilia, s.v., Domiwus, Ordo, Universum. See Table of Contents. This first part of the paragraph is emphasized by "Obs., Obs.," written in the margin.

III Ad. 7195-7198

313

7036-7039]

THE WORD EXPLAINED

wise all would have perished. For there is no living in the repre sentation of things celestial without being sanctified by means of rituals, by virtue whereof the representations are separated from the person, there being no communion between the holy and the profane. This then was the reason why they were sanctified, to wit, lest they should all perish. So also were sanctified all the ani mals which they sacrificed. Concerning sanctification by water and by other means, etc., etc., see above [n. 6390-91].9 7036. [Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; even for a month of days, until it come out at your nostrils, and it be loathsome unto you: because that ye have loathed J ehovah who is in your midst, when ye wept before him, saying, Why came we forth out of Egypt?], vs. 19,20. These words are now understood from what has preceded, except only as concerns the month of days. By this is signified, here as elsewhere, the antediluvian time, after the passage of which the world perished. So also would it have been with this people had they obtained flesh for a month of days. That this time was short ened by the intercession of God Messiah, is not indeed stated, but still it can be evident from verses 32, 33. 7037. Ye have loathed Jehovah who is in your midst, that is, God Messiah who was represented by the manna which they loathed, as is evident from verse 6; hence they loathed his love, etc., etc. ' 7038. [And Moses said, The people, in whose midst I am, are six hundred thousand footmen; yet thou sayest, I will give them flesh, that they may eat a month of days. Shall the flocks and the herds be slain for them, to suffice them? shall all the fish of the sea be gathered together for them, to suffice them?], vs. 21, ~2. In these words, Moses' incredulity is made manifest, and this after so many miracles. This then is his confession of faith, when yet he knew that they had been fed with food before this (Exod. 168 ,12,13). 7039. [And Jehovah said unto Moses, Is the hand of Jehovah waxed short? soon thou shalt see whether my word shall come to pass unto thee or not], vs. 23. The answer which he received plainly shows that he was utterly distrustful and incredulous. Thus, he was not faithful [chap. 127 ] in a spiritual and celestial
No. 7035 is emphasized by " Obs., Obs.," written in the margin.

314

III Ad.

7199-7~0~

NUMBERS XI:

19-~5

[7040-7041

sense, for to him, the answer was very harsh, unlike that to Abra ham when he believed, in that, by faith, righteousness was imputed to him [Gen. 156 ]. But here the answer is Is Jehovah's hand waxed short? that is, Is he not powerful as before when he had wrought so many miracles? soon thou shalt see whether my word shall come to pass unto thee or not-an answer which was exceed ingly harsh. The people was being fed with manna every day, and yet Moses now doubted concerning the flesh, etc., etc. 7040. [And Moses went out, and spoke to the people the words of J ehovah. Then he gathered the seventy men of the elders of the people, and set them round about the tent. And Jehovah came down in a cloud, and spake unto him; and he took of the spirit that was upon him, and put it upon the seventy men, the elders: there fore it came to pass, that, when the spirit rested upon them, they prophesied; yet they added not], vs. ~4, ~5. Respecting these words, the reader may see what has been previously said [n. 70~3 seq.]. That J ehovah spoke with him in a cloud-as to this also, see above [no 399~, 6~91, 6340 seq., 6940 seq.]; for to him with whom God Messiah speaks while he is living in natural things, God Messiah is a cloud. He is not the cloud, but as the man is, such to him is the appearance of God Messiah. 7041. The fact that the seventy elders prophesied, confirms the statement that they were gifted with the spirit of God Messiah in the way spoken of above [n. 70~3 seq.], and this from the spirit of God Messiah which was upon Moses [vs. 17]. As to what prophe sying means, this is learned from many passages in the historical books and in the prophets. The spirit of God is alone truly prophetic, for in every discourse he speaks solely of God Messiah and his kingdom. Such also was the case when Moses uttered his song [Exod. 15 1 se q .], and when he prophesied concerning the posterity of the tribes [Deut. 83 6 se q ,] ; so also with Jacob [Gen. 493 se q ,]. Miriam also prophesied in like manner, as may be seen from her song 1 (look up where it is). J acob also prophesied be fore his death, likewise Lamech (Gen. 423 ,24), and many others. Thus, this prophesying can be no argument that the man was a truly spiritual man. But concerning the prophetic style and the gestures of the prophets, nay, and with some their gesticulation, as in the time of Elijah, etc., etc., see elsewhere [n. 6UO]. Thus
1

Exod. 1521.eq.

III Ad.

7~03-7~04

315

704~-7043]

THE WORD EXPLAINED

it can by no means be concluded from this that they were truly spiritual minds. 7042. That they added not involves something mystical. This can be known from the signification of the word" adding," for it signifies confirming and the like, etc., etc., and here, that they did not confirm by their work that which they said, namely, that they acknowledged the kingdom of God Messiah and adored God Mes siah, etc., etc. 2 7043. [But there remained two men in the camp, . . yet the spirit rested upon them, for they were of them that were written, but went not out unto the tent: wherefore they prophesied in the camp], vs. ~6. That two men prophesied in the camp was in order that the number seventy-two might be filled which arises from the multiplication of twelve (being the number of the tribes) by six. s But, within these words lies an arcane sense; for there are some, such as the disciples, who wish to forbid little children being admitted to God Messiah [Matt. 1913 , Mark 1013 , Luke 1815 ], thus into his kingdom, and, consequently, into the church; also some who are indignant that the laborers in the vineyard who had labored for an hour, should receive as much wage as those who had labored for many hours [Matt. ~01-16] ; thus, who wish to be almost the only ones who are blessed, ~~ so wish to shut out all others. What all this signifies ~ill be evident later, God Messiah granting. Here then those who were gathered to the tent of as sembly were those who are gathered to the church, the tent here representing the church, to which they are called. But those in the camp were those who are outside the church, thus, those who are among the gentiles. That at the time of God Messiah, the disciples also begrudged the gentiles the preaching of the Gospel, is evident from Peter [cf. Acts 11 5 seq .] , and this because they were not called to the tent, that is, were not, as they thought, among the ~lect. Therefore Joshua now comes [to have the two men forbid
[The following unnumbered paragraph is here crossed off by the Author:] Verse 26. That two others prophesied in the camp was because the number seventy-two was to be filled, this number being a holy number. That is to say, by this number is represented what is holy, for seventy is a holy number by itself. [The following unnumbered paragraph is here crossed off by the Author:] But here an arcane senSe lies within. By prophets are meant those who are gifted with the spirit of God Messiah; consequently, those who are admitted into the kingdom of God Messiah.

316

III Ad.

7~05-7~07

NUMBERS XI:

~6-~9

[7044-7045

den (vs. ~7, ~8)], and by him are signified those. who are the elect from their youth, and who say that the gentiles should not be ad mitted because they went not out to the tent of assembly, but were in the camp, as the words of the text read. 7044. [And there ran a lad, and told M~ses, and said, Eldad and Medad do prophesy in the camp. And Joshua the son of Nun, the minister of Moses, one of his elect, answered and said, My lord Moses, forbid them], vs. ~7, ~8. These are almost the same words as were used by the Apostles when little children were brought to God Messiah [Matt. 1913 , Mark 10 13 , Luke 18 15 ] ; and also when certain men cast out demons in the name of God Messiah [Mark 938, Luke 9 49 ] ; in that they asked that he should restrain them. From the answer, it now follows that they were not to be forbidden (but look up the answer of God Messiah in both cases). 4 Therefore it is here said, Joshua the minister of Moses, one of his elect, and this from youth (as the [Hebrew] text perhaps says; for another interpreter has from young manhood. 5 This then fits in; in that the meanings contained in a single word are to be drawn out; for the words used are of the choicest, and _l!-:t:e sig nificative 9f m.!l:ny things). 7045. [But Moses- said unto him, Enviest thou for me? But who shall grant that all the people of Jehovah be prophets ~ when J ehovah shall put his spirit upon them], vs. ~9. Here Moses now also prophesied; for when the seventy-two were prophesying, then Moses did so also, saying, Art thou envious for me? that is, Dost thou take it with indignation? and Dost thou begrudge them? in which sense, the word envy is used, as in Genesis 30 1 But who shall grant? means, Would that it might be. Thus, it is a longing that it might be granted, that all the people of J ehovah be proph
In the one case, the answer was" Suffer little children to come unto me, and forbid them not" (Matt. 1914, Mark 1014, Luke 1816 ) ; and in the other, " Forbid him not, for there is no man who shall do a miracle in my name that can lightly speak evil of me" (Mark 939 ) ; and, "Forbid him not; for he that is not against me is for me" (Luke 9 50 ). Namely, Tremellius, who has" And . . . Joshua the son of Nun, the min ister of Moses from his youth." The word .,~n::l, here translated youth, comes,
T

however, from the root .,n:1 which means to select, elect. The derivative word .,~n~ therefore means a select man, a choice man, a young man. It occurs fre quently in the Bible, and in the A.V. is always translated young man.
7~08-7~09

III Ad.

317

7046-7048]

THE WORD EXPLAINED

ets, when Jehovah shall put his spirit upon them; that is to say, that all be endowed with the spirit of God Messiah. 7046. The more there are who worship God Messiah, nay, even if their number be unlimited and the whole of heaven be filled with them, the happier is the state, because the greater the harmony, being infinitely greater. Wherefore they do ill who begrudge them, since what is intended from their coming is the happiness of all, for this comes from love. But to forbid men from coming to God Messiah-this comes from the side of the love of self, etc., etc. 7047. There are two kinds of prophets, as in the time of the Kings [1 Kings ~~12 se q .]. Some predicted false things; 6 these were not instructed by the spirit of God Messiah, as can be evident enough from many circumstances; also from the sayings of the prophets which they took from dreams, and other states similar thereto. Therefore the text adds, when J ehovah shall put his spirit upon them, that is, the spirit of God Messiah which is truly prophetic and speaks of God Messiah and his kingdom, etc. 7048. [And when Moses was gathered to the camp, he and the elders of Israel: There went forth a wind from-with Jehovah, and snatched up quails from the sea, and sent them down upon the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the faces of the earth], vs. 30, 31. Concern ing the quails, see Exodus 16 8 ,12,13. As to what quails signify in the spiritual sense, this can be evident from what has been previously said concerning fishes [n. 6991], namely, that they signify ideas of the imagination. When these ideas are winged, they correspond to creatures flying in the air, by which are meant thoughts. Thus quails are such thoughts as are cherished by the natural man. These are snatched up from the sea. By the sea is meant- a damned river or damned waters, such as the waters of the sea Suph, the waters of the flood, and the like. Consequently, they are thoughts which are snatched up from the world by the senses and from the body by the blood. Thus, they are appetites and pleasures which arouse the ideas of the imagination of the natural man, and so of his thought. As to what the wind is, it follows as a consequence that winds are spirits, these being fre quently likened to wind, etc.
[Crossed off:] and yet in a like style; but they were imitators.

318

III Ad.

7~10-7~1~

NUMBERS XI:

30-3~

[7049-705~

7049. That the quails were sent down upon the camp, means into the rational mind and its voluntary, these being the camp upon which they are cast. For it is this mind which receives all things that come from the body by both bloods, and from the world and the earth by the senses. 7050. That it was as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp signifies, in the proximate sense, the spaces which were outside the camp; in the interior sense, the things round about, which flow into the memory and so into the thoughts and their strivings. But in a more universal sense, it is not spaces that are meant, but times, and for this reason it is said, a day's journey. Therefore, what ( is signified in the most universal sense is that they were affected by ) lusts from that time on even to the end of times, a day's journey on this side being the first time, whicn, in the most universal sense, is the time up to the first advent of God Messiah, and a day's journey on that side, the time from then to the second advent of God 'Messiah. The camp then denotes the people who dwelt in the camp. That they are affected with similar lusts, even to the present day, has been foretold, for they still worship the law in externals, and so long as they worship this in externals, they must needs live in lusts and continually set up sepulchres of lust ,[vs. 34], etc. For now they had broker'J the renewed covenant. 7051. And as it were two cubits high upon the faces of the earth. By this also the two times are confirmed. These words are said in respect to height, while round about the camp has respect to breadth, etc., etc. 7052. [So the people rose up all that day, and all that night, and all the next day, and they gathered the quail: he that gathered least gathered ten homers: and spreading, they spread them for themselves round about the camp], vs. 3~. Here the lusts of the people are described, to wit, that they were gathering two days, and so were living in their lusts throughout the two times now treated of. It is said all that day, meaning during th-e first time when it was day, because the law was given them, and thus the doctrine concerning God Messiah made it day. But it is added all that night, meaning that they were still living in night; also the next day, that is, when the day again comes, namely, at the first advent of the Messiah; but this when they were eating and the flesh

III Ad.

7~13-7~16

319

7053]

THE WORD EXPLAINED

was between their teeth. This is not stated, but inasmuch as the anger of Jehovah is said to have been kindled, it must needs have been evening, or rather, the night in which those will be in the end of days who are consumed with lusts. Moreover, by these same words their lust is described, to wit, that they never had enough; for such is the nature of all carnal lusts, that they never have enough; the more they receive, the more they ..!!l~e. Wherefore it is further said he that gathered least gathered ten homers, when yet it was not allowed them to gather more than one homer (Exod. 16[16]). This is indeed said of the manna, but itjsl}pder_~ood also _~_ th~uails which they then received. By ten homers is meant what is indefinite, for ten constitutes an age, and an age is an indefinite time. Therefore, that which was not definite, is frequently called a statute of an age and also a statute of eternity. 7053. And spreading, they spread them for themselves round about the camp. This is the same as what was said just above [n. 7050], namely, that they gathered them into their memory, this being an expanse, as it were, round about the camp, namely, round about the rational mind and the faculty of appetizing, which is called the faculty of willing. These statements do indeed appear to be mystical, the statements namely, that such spiritual things correspond to these particulars which are merely earthly. Yet, that there are such meanings within, can be evident from all that has previously been explained. These historical relations are in place of the similitudes by which God Messiah spoke. As to how spiritual things correspond to natural, this can be evident froJ!l an idea of the human min_d. On this mind, natural things, being such things as come from the world and thus from man's nature, operate from without. To these correspond the things which are , within and are spiritual. Without such correspondence, man could never reaso:Q., still less could he have an intuition of any thing. 7 Therefore the correspondence of the spiritual things which act within the outer walls,- as it is said,s results in the en \ joyment by man of a rational mind. But it is a n~ural life when / ) exteriors act and interiors correspond to them, this being an ac . tion from the inferior toward things superior. But when spir - i~al things act, and operate upon the camp or outer walls, ';'hi(;'h 2 t What follows is emphasized by " Obs., Obs.," written in the margin.
S

Perhaps the reference is to Gen. 49 22 - 24 ; see n. 3006.

3~0

III Ad.

7~17

NUMBERS XI: 33-34

[7054-7056

they subjugate, then the life is a spiritual life. Hence the heavenly life can now be perceived, etc., etc. 7054. The flesh was yet between their teeth, ere it was swallowed, [when the anger of J ehovah was kindled against the people; and J ehovah smote the people with a very great plague], vs. 33. By flesh, as was said [n. 6990], is meant lust, and by the teeth, here as before [n. 7009l], is signified that chewing which is done in the mind; for the mind is said to eat, to chew, to feed on food, when such things act upon it as are its nourishment. Thus [ere it was swallowed means] while the food was being swallowed, that is, ere their mind has wholly swallowed such things, and so ere it is affected by death; for when the mind wholly swallows the carnal things spoken of above, and is entirely infected with lusts, then it undergoes death because eve_ry corresp~n~ce then dies-not in-l deed the correspondence of spiritual things with natural, but the , conjunction of celestial things with spiritual; for the will is en- ' tirely sl~in, and therefore there is no longer any remedy. Therefore it is here said ere it was swallowed. This is the reason why they did not obtain this flesh throughout the month, for then the people would have perished; see above at verse !'lOo 7055. When the anger of J ehovah was kindled against the people. Because it was the love of God Messiah which exercised restraint, inasmuch as he did not will their death but still willed to draw them to himself, and so to lead them on into the land of Canaan; therefore he chastened the people by a plague, doing this as before when they succumbed [vs. 1]. For it was the rabble, as it is called in verse 4, that perished, being coerced by the plague, lest all should be infected, as is evident from David's Psalm 78 38 ,39 where they are called" flesh." 7056. [And he called the name of that place The sepulchre of lust: because there they buried the people that lusted], vs. 34. Hence then the name of the place, The sepulchre of lust: because there they buried the people that lusted; from which words it is very clearly evident that it is lust that is signified. Moreover, natural minds which die from carnal pleasures, are also a sepulchre of lust, being like bodIes which are ~ondemned to natu;al death. So with minds which are entirely infected by things corporeal; they must needs be doomed to spiritual death, being th~s

III Ad. 7!'l18-7'!'l9l0

3~1

7057-7058]

THE WORD EXPLAINED

doomed when there is no longer any correspondence of spiritual celestial things with things naturaI.O 7057. [And the people journeyed from the sepulchre of lust unto Hazeroth; and they were in Hazeroth], vs. 35. Their jour neying thence signifies their life after this time, life being de scribed by journeyings. As to how it was ;ith these journeyst this now follows. 7058. For the rest t these words can be explained by that which David sang in Psalm 78.
NUMBERS

XII

1 And Miriam and Aaron spake against Moses because of the Ethiopian wife whom he had taken: for he had taken an Ethiopian wife. ~ And they said, Hath Jehovah indeed spoken only by Moses? hath he not spoken also by us? And J ehovah heard it. 3 And this man Moses was very meek, above every man which is upon the faces of the earth. 4 And J ehovah said suddenly unto Moses t and unto Aaron, and unto Miriam, Come out ye three unto the tent of assembly; and they three came out. 5 Then J ehovah came down in the pillar of cloud t and stood at the door of the tent, and called Aaron and Miriam. And when they both came forth: 6 He said t Hear now my words: If there be a prophet among you, I J ehovah will make myself known unto him in a vision; I will speak through him in a dream. 7 My servant Moses is not so; he is faithful in all mine house. 8 With him I speak mouth to mouth; and in vision t [and] 1 not by dark sayings; so that he beholdeth the appearance of Je hovah: wherefore then did ye not fear to speak against my servant, against Moses? . 9 And the anger of J ehovah was kindled against them; and he departed. 10 And the cloud departed from over the tent; and t behold, Miriam was leprous as snow: And Aaron looked upon Miriam t and, behold, she was leprous.
1

This paragraph is emphasized by " Obs., Obs.," written in the margin. Omitted by Schmidius.

III Ad.

7~21-7222

NUMBERS XII: 1-16

[7059-7060

11 And Aaron said unto Moses, By me, my lord, lay not, I pray, the sin upon us; because we have done foolishly, and be cause we have sinned. 1~ Let her not, I pray, be as one dead, of whom half [of the flesh] 2 is consumed when he cometh out of his mother's womb. 13 And Moses cried unto Jehovah, saying, Pray, [0 God],S Heal her I pray. 14 But Jehovah said unto Moses, If her father spitting, had spit in her face, should she not be shamed seven days? Let her be shut up seven days outside the camp, that after that she may be received. 15 Therefore Miriam was shut up outside the camp seven days: and the people journeyed not till Miriam was received again. 16 And afterward the people journeyed from Hazeroth, and camped in the wilderness of Paran.

7059. It was said above [n. 70~9] that although Moses was of the character described, he could yet represent God Messiah, in that the people represented the kingdom of God Messiah. There fore now, when this representative government was instituted,4 Moses, as the leader or king, could represent 6 God Messiah sepa rately from his own person. For he held absolute sway, and was under no law superior to himself, laid down between him as leader [and the people], but was under the Lawgiver himself, who was God Messiah. For whatever he commanded the people, this he received from the mouth of J ehovah, as is evident. Thus his was a rule of absolute authority. Hence the representation of God Messiah could now be separated from him. 7060. By the Ethiopian wife [vs. 1] is represented the bride of the Messiah. She is not black as are Ethiopian women, but is rep resented with the most comely black hair, and also as entirely white, and with a face of such beauty that nothing can be more beautiful. The blackness of the hair and eyelashes which distin guishes and enhances the whiteness is the natural which is pr~sent. That such is the significatioh of the Ethiopian wife can be evident
See n. 7077 note.
See n. 7079 note.
[Crossed off:] and Moses was separated, as it were, from the people, by the fact that Reading repraeGentare for reparare.
2

III Ad.

7~~3-7~~4

3~3

7061-7063]

THE WORD EXPLAINED

from the fact that he who becomes an internal man and thus the bride of the Messiah is delivered from the damnation and the~e~il which is represented by the blackness of the hair, and is made clean by the righteousness of the Messiah. Thus, this evil is repre sented as being outside and around the head and above the eyes; but it is this that enhances the whiteness, and turns the evil into good and so enlivens the form. That the bride of the Messiah is thus represented, can be confirmed from other passages in the Word of God Messiah, as from Psalm 68, verse 31,* and perhaps elsewhere. 6 Moreover, she is also represented as a daughter about ten years old, in the flower of her age, wherein she remains to eternity. But her beauty can never be described, nor can it be depicted by any painter. In the face, the elevation of all i s in ternal beauties is so great that the face is the featured loveliness of every internal form. This, then, is what is signified by the Ethiopian woman whom, for the sake of the representation, it was allowed Moses to take to wife. 7061. Since, therefore, the Messiah is here represented by Moses, and the bride of the Messiah, that is, the church 6f God Messiah, by the Ethiopian wife, of a form such as has been de scribed, therefore by Miriam is now represented the Jewish church which, being now_corrupt, as is evident from what has preceded, i~ therefore shown to be lepro~s [vs. 10]. Consequently, by Aaron is represented the head of the church, so-called, for actually that church was turned into idolatry, and so into lepr2sy, by which is signified that holy things were mingled with profane, respecting which signification, see above [n. 6415-18]. 7062. Hence then all the consequences that follow, as can now be seen, to wit, the praising of Moses and the blaming of Aaron with the punishment of Miriam, it being to these persons that all the particulars in this series apply. Hence, what is said in verse 1 is now explained, to wit: 7063. And Miriam and Aaron spake against Moses because of the Ethiopian wife whom he had taken: for he had taken an Ethi opian wife (vs. 1). It is known that the Jewish church and the pontiffs and scribes blamed the Messiah because he ate with pub licans [Matt. 911 , Mark 9l 16 , Luke 530] ; -and afterwards, because
* See n. 7001 where this passage is quoted. Confer Songs of Solomon 1~.

3914

In

Ad. 79l9l5-79l9l7

NUMBERS XII: 1-5

[7064-7066

he chose the gentiles [Matt. 8 11- 12 , Luke 1328 - 3 ] whom in their heart they condemned, thinking them sinners above themselves when yet the exact opposite was the case. Therefore, because of his wife, in that she was an Ethiopian and not of J acob's st05k, Miriam and Aaron now rebuke Moses in accordance with the law which forbade anyone taking a wife outside the house or genera tion of his family [Gen. ~44]. It was indeed this that stirred up Miriam and Aaron; they spoke justly because according to the law. But they did not know that here, deeply concealed, lay some thing on account of which this was permitted Moses. Otherwise M~ses could never have been absolved and justified, as in the text. From this very justification it can be evident that this was allowed Moses. 7064. And they said, Hath Jehovah indeed spoken only by Moses? hath he not spoken also by us? And Jehovah heard it (vs. ~). These are the words of the Jewish church, for thus they say that Jehovah spoke with them by the prophets and by Elias and others, so that for this reason they deny the divinity of God Messiah and despise his righteousness. 7065. [And this man Moses was very meek, above every man which is upon the faces of the earth. And Jehovah said suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tent of assembly; and they three came out. Then J e hovah came down in the pillar of cloud, and stood at the door of the tent, and called Aaron and Miriam. And when they both came forth], vs. 3, 4, 5. The matter is now decided by Jehovah God by means of the Angel who came in the pillar of cloud and stood at the door of the tent. It is said in the pillar of cloud because now he spoke only with Miriam and Aaron; for to the Jewish church he appeared in no other way. But on this same occasion it is said that to Moses he appeared differently (vs. 8). This pil lar is also said to have stood at the door of the tent, that is, at the entrance to the church. So long as the dispute held, he appeared in no other way nor in any other place, for the dispute concerned the prer.,ogatjve of the c~rch, that is to say, which church should be admitted within the door into the tabernacle. 7066. Here it must also be borne in mind that Miriam and Aaronhad gone out, that is, away from the tent,T for it is said
T [Crossed off:] thus they were not at the gates of the church, but else where.

III Ad.

7~M-7~30

3~5

7067]

THE WORD EXPLAINED

both came forth. From these words it is clear that now he did not will to speak with them in the very entrance to the sanctuary, and this from a cause which can be judged from what has pre ceded. 7067. As to Moses being here said to be very meek above every man which was upon the faces of the earth, this can by no means be in keeping with Moses, for he was anything but meek, as can be sufficiently evident from his previous and subsequent life, seeing that he was as complaining as ever man could be. Moreover, he smote the rock, when he ought to have spoken to it, as is evident from chapter ~08,ll; he slew the Egyptian [Exod. ~12] ; he spoke arrogantly with Jehovah [chap. n ll- 15 ,21-22], when he ought to have spoken with the greatest humility, etc. Nor could these words have been written by Moses concerning himself; yet here the writing stands. As to the reason why these words also were inserted, and why Moses, who yet is their author, predicates them of himself, namely, that he was meek above every man which is upon the faces of the earth, it indicates that some other pers.Qn inserted this passage. Such also is the case elsewhere, where we read" even to this day," and where we read of the praises of Moses after his death (Deut. 341 o--tln .). Thus, everyone can know that the words in the present text are not Moses' words; for it is said, and this man Moses. Thus" this man Moses" cannot be speak ing so of himself. Nor was it said by the angel, as the series makes clear. The Book of Moses was found in the time of Ezra,8 and afterwards of lIilkiah 9 [~ Kings ~~8], and it was read before the people [ibid. ~32], as is evident from what was adduced therefrom [ibid. ~~10-13, ~321]. These men, who then worshipped Moses as a kind of god, when they were explaining the book, added 1 ~he~e words. This is the reason why some doubt whether those books
It was Hilkiah the high priest, during the reign of J osiah, who, while ex tensive repairs were being made in the temple at Jerusalem, discovered the " Book of the Law" (fJ Kings fJf.!8) or" the Book of the Covenant" (ibid. fJ3 2 ). Ezra came from Babylon to Jerusalem nearly two hundred years later, and commenced the rebuilding of the Temple which, meanwhile, had been burned by Nebuchadnezzar; but it is not recorded that he discovered any books. Tra dition, however, says that he invented the Hebrew vowel signs, and so preserved the true reading of the Law. The autograph has Hischiah. 1 This word is written above the line in place of the following which is crossed off: .. inserted! words here and there, and this by common consent."
3~6

III Ad.

7~30

NUMBERS XII: 5-6

[7068-7069

were written by Moses. That they were written by him, can be evident enough; but notes were added, which also were transferred to the manuscript. (Whether this is the case, is as yet unknown, but see what next follows.) 2 7068. But these words also were written by Moses; for when he put his hand to the paper, he did not know what he would be writ ing, for the angel did not speak through Moses but dictated words to him, many of which he did not even understand. Nay, through Moses, the angel sometimes spoke in place of God Messiah, as can be evident from Deuteronomy 31, verse fl3 and seq., to the end, etc., where Moses speaks not in his own person but in place of God Mes siah, as the angel dictated. This is the reason why Moses never wrote anything in his own person, saying, "I Moses," but only " Moses"; and he speaks of himself thus everywhere. That the writing was done by Moses, can be evident from Deuteronomy 31 2 4-26; and that, at the time of the Kings, the books were taken from the ark, and men then learned concerning the rites, and so concerning the passover [from fl Kings flfl8, fl3 2 , 21]; and that they were then living in tents a [is well known], besides many other particulars. Hence it can be concluded that these words also were written by Moses, but they are the words of the angel whl? dictated them, and who then' [by Mo_ses] meant t_hl:! Messiah. Therefore he said abruptly, This man Moses was meek above every man which is upon the faces of the earth, words which can never be fitting to any other than the Messiah alone, who is the Lamb of God, meek above every man which is upon the faces of the earth, etc. That Moses was not meek, can be sufficiently evident from many passages! 7069. [He said, Hear now my words: If there be a prophet among you, I J ehovah will make myself known unto him in a vi sion; I will speak through him in a dream], vs. 6. Here is de scribed how God Messiah spoke with those who were in the Jewish church; for it is evident that it was an angel who spoke with Aaron and with Miriam, nay, and with all the people, and this face to face, as is clear from the sayings here to be adduced; thus not yet by vision and dream. Indeed, they even saw the appearance of
The words in parentheses are written sideways in the margin. The context suggests that tentoriis is a slip for idolatria or igno1antia. [Crossed off: I but Moses believed this.

III Ad. 7fl31-7fl3fl

7070-707~]

THE WORD EXPLAINED

Jehovah, as is also said [Exod. ~417]. What is here meant, there fore, is the way in which he spoke at that time, namely, in vision and in dream, so that they did not understand the words, this be ing what is here signified by a vision and a dream, for there is no previous mention of a vision and dream. But it is a vision and a dream when men hear the words and think they understand them, when yet they do not understand. Such was the case with the men of the Jewish church~a church which was wholly turned into a vision and a dream, and so into a cloud [vs. 5], which is the same thing. For men who are natural do not see anything, even thi~gs which in themselves are utterly cleaF, save as in shade, nay, in night, it being their reason that dominates, and this is mere shade. Nor is there [with them] any correspondence with things spir itual; these do indeed react but in the greatest obscurity, so that the men see nothing, etc. 7070. [My servant Moses is not so; he is faithful in all mine house], vs. 7. Here, then, God Messiah is described by Moses, for, as was said, Moses here represents God Messiah. Thus, by the house of Jehovah is meant heaven, where he is the Ruler and the only Just One, the Holy and the Faithful. 7071. That Moses was unfaithful and like any other of the peo ple, is sufficiently evident from what is said in the preceding chap ter 11, verses ~l to ~3, where he had no faith in the words of God Messiah. It was also shown when he smote the rock [chap. ~08, 11 ]. He was then so unfaithful that, like one of the people, he must die before the people was introduced into the land of Canaan [Deut. 3~49-52], etc. 7072. [With him I speak mouth to mouth; and in vision, (and) 5 not by dark sayings; so that he beholdeth the appearance of Jehovah: wherefore then did ye not fear to spealc against my servant, against Moses?], vs. 8. Here the Messiah is again de scribed by Moses, in that it is God Messiah alone who spoke with Jehovah his Father, and this in vision, and not by a vision as un derstood previously [vs. 6]. For what is here meant by vision is immediately explained, namely, that it was not by any dark say ings, that is, by obscure words which need to be evolved, but mouth to mouth, and this is predicated of God Messiah alone. Therefore
Omitted by Schmidius.
3~8

In Ad.

7~33-7~35

NUMBERS XII: 7-11

[7073-7076

this is now said, and also that he sees Jehovah his Father 80 that he beholdeth the appearance of J ehovah. 7073. Therefore Miriam and Aaron are now rebuked. Otherwise they could not have been rebuked, for the justice of the cause was on the side of Miriam and Aaron, in that they had in view the precept of the law. But because it was God Messiah who was represented, therefore not only is Miriam now rebuked, but she is also punished, etc. 7074. [And the anger of Jehovah was kindled against them; and he departed. A nd the cloud departed from over the tent; and, behold, Miriam was leprous as snow: And Aaron looked upon Miriam, and, behold. she was leprous], vs. 9, 10. As to the anger of J ehovah, see above [n. 7007] ; but here it was sharpened; for we read that he departed, and this, because they had spoken against God Messiah and his kingdom. Thus the cloud now withdrew from over the tent, that is, the choir of angels withdr~w from tl)at church which is here represented by the tent. That the C"loud abode in the tent in their midst, meant that thus the choir of angels was with them by reason of the representations; but when the cloud withdrew, then the representation of the church and kingdom of God Messiah was also withdrawn. Therefore Miriam, who here represented the Jewish church, as said above [no 70.6J],_ became leprous. Thus, the character of that church is described and confirmed; for by leprosy i~ signified that holy things were mingled with profane. 7075. Therefore Aaron looked upon Miriam, and, behold, she was leprous. Thus that church was shown to Aaron who was its head, t.P~Ll!e migJ..1t contemplate what kind of church it was ov-;r which he was set, and so might be smitten with terror lest h~ also --become like it. But this was spared him because he was anointed, as he had also been spared after he adored the calf [Exod. 3~5. 6] because he was to be anointed, and in the sight of God Messiah he was seen as already anoiI].ted, inasmuch as this had been commanded. 7076. [And Aaron said unto Moses, By me, my lord, lay not, I pray, the sin upon us; because we have done foolishly, and because we have sinned], vs. 11. ~aron, as the head of that church, speaks these words from t~r?r, because he has looked at Miria_m [vs. 10]. Therefore he now joins himself with Miriam, and confesses his sin;

III Ad.

7~36-7~39

3~9

7077-7080]

THE WORD EXPLAINED

for he says, Lay not, I pray, the sin upon us, because we have done foolishly, because we have sinned. But judgment respecting him had been given previously [Exod. 3233 , 34]-whether it is Aaron who is there meant, cannot be known, though it can be concluded from what had previously been said, namely, that it was he who had founded and graved the calf [ibid. vs. 4], etc. 7077. [Let her not, I pray, be as one dead, of whom half (of the flesh) 6 is consumed when he cometh out of his mother's womb], vs. 12. Here the Jewish church is again described as being wholly leprous; for they dealt with holy things and thought things pro fane, and this to such an extent that it was proper that holy things were entirely withdrawn from them, lest they be defiled in their minds. 7 7078. The mother's womb is the primitive church, for from it, being a truly representative church, came forth the offspring r which was the present church. But this latter became lepr~us, and therefore as one dead, of whom the half is consumed; that is, the spiritual and celestial had perished, and there remained only, what was dead. In itself the natural is dead. It is vivified 1JY tti!!gs ~piritual, and these by things celestial, consequently, by faith in God Messiah. When this faith perishes in the representa tive church, the other half is wholly dead or consumed, being suf focated and eaten up, as it were, by carnal cupidities; for then there is no life within which shall be its soul, its souCbeingJhen a natural soul which is the opposite of life and thus is death. 7079. [And Moses cried unto Jehovah, saying, Pray, ( 0 God),8 Heal her I pray], vs. 13. Lest, therefore, the people in whom that church is, should wholly perish, Moses is here intro duced as praying. But he intercedes for Miriam because here, as above [no 7068], it is,God Messiah who is represented by Moses. How she was healed is clear from the answer. 7080. [But J ehovah said unto Moses, If her father spitting, had spit in her face, should she not be shamed seven days? Let her
Omitted by Schmidius, but restored in his Ermta. , [The following unnumbered paragraphs are crossed off by the Author:] Profane things are what are called dead. Here, as elsewhere, the truly Christian church or, what comes to the same thing, faith in God Messiah,lS t1ieIDother;s,~omb, thus the primitive church which was the offspring. This offspring is said to be living, when, by faith in B Omitted by Schmidius, but restored in his Errata.

330

III Ad. 7240-7243

NUMBERS XII: U-14

[7081

be shut up seven days outside the camp, that after that she may be received], vs. 14. Here, what is meant by her father can be evi dent; for the father of the primitive church, being he who con ceived her, is faith in God Messiah. Thus, it is also the primitive church 9 which affe-cts her with shame, this being signified by spit ting in the face, as is commanded in respect to the brother who will not raise up seed for his dead brother (Deut. 25 9 ). The primitive church was dea,d, but was to be raised up in the present ch~rch. The latter, however, refused this. Therefore upon her is now im posed the same puni;hmeiit;;s we re~d in respect to the lev'irate wh~ll refus~;-see Deutero~omy 25 5::'10, where the primitive-ch~ch calls her 1 the brother; for this church was in like manner repre sentative, though clothed in other garments. But then, accord ing to the law, she will take off her shoe, by the shoe being m~nt the lowest natural, such as carnaJ lusts, respecting which see above [n. 7054, 7056], this being a sign that she had put off nature. Therefore she is to be called" the house of him that hath his shoe loosed." And then, because of her shame, she will spit in her face, shame being thus expressed in the present text. When this has been done, then, according to the Divine Law, she was shamed seven days. This is explained in the text as meaning, that she was cast out from the company of all as being of ill repute. This is here expressed by the words, Let her be shut up seven days outside the camp. '7081. Moreover, as to what is signified by seven days, this the reader may see told above, namely, that it signifies what is holy; but to be shut up seven days outside the camp means that during this time she will be profane because shut out from what is hOly. And since by Miriam is here represented the Jewish church, th~re fore, in the universal se~se, by the seven days is signified even ~to
[Crossed off:] which desired that offspring should be raised up; for he was dead if 1 S6 vocat (she calls herself). But the context shows, and the translation assumes, that 86 is written by error for 6am (her). The meaning is that thus the primitive church calls her [the Jewish church] the brother. The primitive church is the widow who is "dead," because without offspring, while the Jew ish church is the brother who is to raise up such offspring. This the Jewish church refused to do, and therefore the primitive church spits in her face, and loosens her shoe, and she is then to be called "the house of him that hath hIS shoe loosed."

III Ad. 7244

331

708~-7088]

THE WORD EXPLAINED

the time of the end of days. Thus the Jewish church today still remainsJeprous as 2 was Miri~m. 7082. [Therefore Miriam 'Was shut up outside the camp seven days: and the people journeyed not till Miriam was received again], vs. 15. That she was to be received, is explained just below, namely, that she was received because she was among a people whose church is now declared in the text to be leprous; inasmuch as 8 the people did not wish to jourI!ey, that is, to ll~e, until she was received and was among them; for_the .tex.Ld es not say that she was healed. This was indeed ~ done, for God Messiah interceded; but it IS purposely not mentioned here beca~e she . was joined to her people who lusted to live with her. 7083. [A nd afterward the people journeyed from H azeroth, and camped in the wilderness of Paran], vs. 16. This is again confirmed, for thus they carried on their life, life being signified by journeys, as everywhere in previous passages. N Ul\IDERS XIII 1 And Jehovah spake unto Moses, saying, Send thou men, that they may search the land of Canaan, which I give unto the sons of Israel: a man each for a tribe of their fathers shall ye send; all princes among them. 8 So Moses sent them from the wilderness of Paran, according to the mouth of Jehovah: all those men were heads of the sons of Israel. 4 And these were their names: . . . 6 Of the tribe of Judah, Caleb the son of Jephunneh. 8 Of the tribe of Ephraim, Hoshea the son of Nun. 16 These are the names of the men which Moses sent to search the land. And Moses called Hoshea the son of Nun Jehoshua. 17 Moses, I say,'a sent them to search the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain: 18 And see the land, what it is; and the people that dwelleth thereon, whether they be strong or lax, few or many.
~
S [Crossed off:] formerly reading quia for qui (who). reading quidem for quia (because) .
Schmidius' substitute for and.

III Ad.

7~45-7~46

NUMBERS XII: 15-XIII: 1-33

19 And what the land is that they dwell in, whether it be good or bad; and what the cities wherein they dwell, whether in camps or in strong holds: !il0 And what the land is, whether it be fat or lean, whether there be woods therein, or not. And be ye strong, and take of the fruit of the land. And those days were the days of the first ripe grapes. !ill So they went up, and searched the land from the wilderness of Zin even unto Rehob, where one cometh to Hamath. !il!il And they went up to the south and came unto Hebron, where were Ahiman, Sheshai, and Talmai, the sons of Anak. And Hebron was built seven years before Zoan in Egypt. !il3 And they came unto the river EshcoI, and cut down from thence a branch and one cluster of grapes, and they carried it upon a pole between two; and of pomegranates, and of figs. !il4 They called the place the river Eshcol, because of the cluster of grapes which the sons of Israel cut down from thence. !il5 And when they turned back from searching of the land at the end of forty days; !il6 They departed and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the wilderness of Paran, even to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land. !il7 And they made report unto him, and said, We came into the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. !il8 Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great; and moreover we saw the sons of Anak there. !il9 The Amalekite dwelleth in [the land of] 5 the south: and the Hittite, and the J ebusite, and the Amorite, dwell in the moun tain: and the Canaanite [dwelleth] 5 by the sea, and by the coast of Jordan. 30 And Caleb stilled the people before Moses, and said, Going up, let us go up and pOSSE!ss it; for prevailing, we shall prevail over it. 31 But the men that went up with him said, We be not able to go up against the people; for th~y are stronger than we.
Omitted by Schmidius.

333

7084-7087]

THE WORD EXPLAINED

3~ And they spread abroad unto the sons of Israel, an evil report of the land which they had searched, saying, The land through which we have gone to search it, is a land that eateth up the inhabitants thereof; [and] 6 all the people that we saw in the midst thereof are men of measures. 33 And there we saw Nephilim, the sons of Anak, of the Nephilim: and we were in our own eyes as crickets, and so we were in their eyes.

7084. Since this church, like Miriam, was now leprous, and the people eaten up with concupiscences, it could not be admitted into the land of Canaan; for introduction into the land of Canaan, be ing the land promised or sworn to Abraham, Isaac, and Jacob, represented the admission of sons of the true Israel into the king dom of God Messiah; it must be a generation of those who were not imbued with idolatry, but have been educated in a truly repre sentative church, and also have not become enemies of God Messiah actually. 7085. In order, therefore, that they might know the nature of the kingdom of God Messiah, thus the nature of the kingdom in this life and in the other, and also the nature of t e enemies who are on guard, as it were, and thus hinder anyone from being ad mitted, these are treated of in the text, it being with them first that war must be waged, otherwise man can never be admitted into the kingdom of God Messiah. 7086. In order that the nature of the kingdom might be set forth by a description of the land, and the nature of the enemies by a description of the people, and that s~ they might know of what faith they were, thus of what life, whether they wished to enter or not, what now follows came to pass. 7087. [And Jehovah spake unto Moses, saying, Send thou men, that they may search the land of Canaan, which I give unto the sons of Israel: a man each for a tribe of their fathers shall ye send; all princes among them], vs. l,~. It is now commanded by J e hovah, that is, by God Messiah, that they should know of his king dom, understood by the land of Canaan; "not, ind-eed', by sea~chers, bu!..py mi1!isters of God Messiah,_and thus_ by_his~l?!.d. The l~t ter and the former are now signified by a man each for a tribe of
Omitted by Schmidius.

334

III Ad.

7M7-7~50

NUMBERS XIII: 1-15

[7088-7090

their fathers, and by the princes; for the princes of the church are those things which are contained in the names of their fathers, as for instance, faith and obedience in the names Reuben and Simeon, etc., and so in the other names, these being the things which con stitute the church of God Messiah. The Word of God Messiah is what teaches and this by means of ministers, etc., etc. 7088. [So] Moses sent them from the wilderness of Paran, [ac cording to the mouth of Jehovah; all those men were heads of the sons of Israel], vs. 3. The wilderness of Paran is the place where they were then carrying on that life, that is, where they longed for flesh and despised the manna, and where the church, represented by Miriam, is leprous. Hence it is such things that are now meant by the wilderness of Paran, just as in the case of the wilderness of Sinai, owing to their having adored the calf, and to the many other things which they perpetrated there later on, etc., etc. 7089. Here those who previously [chap. 7 2 ] were called men [of the tribes] of their fathers and princes, are again called men, being also the heads of the sons of Israel, and by these are meant not only the fathers, for these are meant by the princes of the tribes/ but also the pE:ople, these being meant by the heads; thus all the people from the time of the sons of Jacob who, when tempted, thus declared their faith in act. 7090. In verses 4 to 15 are contained the things which are in the names, etc., of which we have now spoken [no 7087], and, in deed, in the names of their fathers, these being here mentioned because the tribe kept this name. In respect to Judah or Ca:leb, who was of the tribe of Judah, and in respect to Joshua,8 who was of the tribe of Ephraim, something else is involved; for although they were similar to the stock of J udah and Ephraim, yet it was not allowed them to report ill of the land inasmuch as the Messiah. w~tild be represented by them both, as he was represented by Ju dah in the prediction of Jacob, then Israel (Gen. 49[8-12]), and by Ephraim who was the first born of Joseph, thus by Joseph, God Messiah being represented by J oseph also, as is evident from J oseph's life. Because Ephraim was the representer in place of J oseph, therefore it was to him, in preference to Manasseh, that the birthright was given by Israel; and that this representation
T The autograph has patrum-of the fathers. See verse 16.

III Ad.

7~51-7~53

335

7091-7093]

THE WORD EXPLAINED

remained in those two tribes, is evident from the fact that the tribe of Judah possessed that land after the ten tribes had been expelled, and that the birthright was given to the tribe of J oseph, and the principality to J udah, after Reuben had defiled the couch of his father (1 Chron. 51,2), and Simeon and Levi had been cursed. 7091. [These are the names of the men which Moses sent to search the land. And Moses called Hoshea the son of Nun Je hoshua], vs. 16. The reason why it is here said that Hoshea was called Jehoshua,a is because of the signification; for Joshua was to save the people, that is, to introduce it igto the land of Canaan, and so to repr~sent the Messiah, the Savior, who alone is the I~tro ducer into the heavenly Canaan, that is, into his kingdom, and thus the Introduction itself. Names are thus changed because of the significations, these changes having regard to the church and so to the kingdom of God Messiah and to God Messiah himself. Names are thus changed in heaven because of the representations; and they are so inscribed, and this separately from the person. Because it is such things that are understood, therefore Abram was called Abraham [Gen. 17 5 ], and Jacob was called Israel [ibid. 3~28], for the name Jacob could no longer be concordant with the things which are written of J acob, etc., etc. 7092. [Moses, I say,aB. sent them to search the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain], vs. 17. The ~earching of the land signifies the same as before [no 7087], namely,-the knowledge of all things which pertain to faith, and so to the church, and, consequently, to \ the kingdom of God Messiah. They are therefore commanded by God Messiah, here represented by Moses, to go up that they may come to the south, that is, to the light, by light and so by the south \ being meant the understanding,- thus to the said knowledges and ) truths. But by the mountain into which they were afterward to go up, is me;nt love, because God-Messiah himself. 7093. [And see the land, what it is; and the people that dwell eth thereon, whether they be strong or lax, few or many], vs. 18. The word land is repeated three times, namely, here in verse 18, and in verses 19 and ~O. By land in the present verse is meant
The autograph has J osua. J ehoshua means J ehovah Savior. tuagint it is J 6SUS a Schmidius' substitute for and. In the Sep

336

III Ad.

7~54-7~56

NUMBERS XIII: 16-19

[7094-7096

the people who then held the land in occupation and, consequently, the enemies who are to be expelled, or with whom war is to be waged before they can enter. But, f!'om the book of J osl:!-~a it is clea.r that under that leader the people did not fight at all, but God Mes siah alone; for they conquered everywhere ~ithout battle. This was because the people were such that they could not represent combat with spiritual enemies for they so often succumbed. 7094. By the people in this text are meant the enemies of God Messiah, of whom they later report, and whom they so greatly feared because they were without faith. To dwell upon the land is to hold it in occupation-but something concerning this occupa tion will be seen below [n. 7096], God Messiah granting. Thus, it behooved them first to know the nature of the enemies with whom war was to be waged, whether they be strong or lax, all that con cerns their powers, that they might resist them; likewise whether they be few or many. The former words involve their quality, the latter, their number; for it was nece~sary that they should learn about both, and so know whether they might venture, etc. 7095. [And what the land is that they dwell in, whether it be good or bad; and what the cities wherein they dwell, whether in camps or in strong holds], vs. 19. What these words signify can not easily be known except from the state of man. The kingdom of God Messiah is in those human minds which are called celestial and spiritual. Such minds are the land which is meant by the land of Canaan and also by heaven, and so by the kingdom of God Mes siah. The people or the enemies who occupy the land are by no \ means there; as neither are the things which are meant by an en \ emy people; but they are below it, as in a kind of heaven, being that lower heaven which is displ~yed in natural minds; for such minds are formed after the image of that heaven. There the en emy have their camps and their strong holds-nay, they are called cities. From thence they are to be expelled, that the approach to heaven itself may lie open. 7096. It is by these eiIemies t~at this lower heaven is occupi~; for it is permitted them to dwell there that they may arouse lower minds, and this for innumerable reasons, especially for the ref ormation of man; for man can never be reformed unless these spir its rouse up his evils both connate and acquired by use, etc., etc. This is the reason why the devil and his crew are said to be admit-

III Ad.

7~57-7~59

337

7097-7098]

THE WORD EXPLAINED

ted into heaven. He is also to be cast down thence, for this heaven will be for the third class of the heavenly ones of God Messiah. This crew of the devil, being endowed with a natural soul, and thus living an entirely inverted order, can never enter into heaven itI self, where are intellectual or truly spiritual and celestial minds. They look downward or toward the earth; and, being led by a natural soul, they are unable to look upw~d. Nevertheless, they kno]V of the heaven of the Messiah, but only by cognitions which are outside themselves; for cognitions without that affection from which comes the disposition are outside the-m~n, inasm~~h~he sees them and is not affected by them, beca~se the naturalli(e is repugnant to them. And since they now kn~w that the kingdom of God Messiah is to come, and that his dominion is over all things in heaven and on earth, therefore, from their natural soul they ~e \. continually striving that they may gain possession of it. But they know it in no other way than from their natural life. There \ fore they think the kingdom of God Messiah exists from such I things as are in themselves, and so aspire after nothing but domin ion. They are ignorant of a1l3~1e, but are continually acting \ downward when from the fallacy of reasons they think to be act ing_upward; that is, they go down when they think they are rising )
I

. Up.1

7097. The condition which obtains in natural minds here on earth, and thus in the particular, is also the same in this lm~er heaven where the enemies now are, for lower or natural minds are formed entirely after this effigy. Not so in reformed minds, whose heavens will be spoken of elsewhere, by the divine mercy of God Messiah. 7098. That natural minds are yet able to reason and to be eager after understanding-and they also enjoy a quasi-under standing and so acknowledge truths-comes solely from God Mes siah who reacts against their assaults. Thus, it is this reacting only which mak~s something analogous to understanding. For in themselves natural things correspond to spiritual; and when the natural act from without, they are repelled by the spiritual acting from within; hence the cognitions of truth and good. But these are matters of such great extent that they cannot be set forth in a few words. In a word, natural things are never_~ admitt~~d in~o
1

This paragraph is emphasized by "Ohs., Ohs.," written in the margin.

338

III Ad.

7~60-7~61

NUMBERS XIII:

19-~0

[7099-7103

heaven that they can be said to enter. This can be said only wh~n natural things are subjugated, when they are things of se!...vice which Q.bey ~and carry into effect all that is commanded, etc., etc. These particulars can be learned from order. 7099. The land which is dwelt in by that people, or the enemy which is to be cast out, is the natural mi~d and, consequently, the lower heaven; for until these enemies ar~ cast out, they can never learn to know interior things. These enemies so take away all knowledge, that is, so suffocate it, that they understand and do not understand because they do not wish to understand; for nature, or I their natural disposition wherein is their will, fights against it and I extinguishes it. Wherefore only those places in that land are now described wherein enemies had their abode, for it is said that they should search the cities wherein they dwell. 7100. By the camps and strongholds is meant far more than can be told in a few words. Cupidities, as well as innumerable other things, are so many strongholds. The kingdom_~f the devil in this lower heaven is distinguished, as it were, into le;ser- kiiJ.-g doms, over which-are set many heads. But all these heads, being endowed with an animal genius, can be recognized from their n~t ural soul and its diver~ity. -There are like varieties in the animal kingdom among wild b~asts. Nevertheless, they reach even to the border of the more interior heaven, but never beyond that border. The reason is because they enter into more subtle nature where are their bodies. Therefore with them all is inverted. Their soul is in the lower place, while their bodies reach out to purer nature. But still, all is natural, etc., etc. 7101. Their camps are those things which are outside the more interior heaven; their strongholds, those which are in the natural mind, and from which they extend their camps, etc., etc. 7102. Such are the things involved in the words which the prophets speak, etc. 7103. [And what the land is, whether it be fat or lean, whether there be woods therein, 01' not. And be ye strong, and take of the fruit of the land. And those days were the days of the first ripe grapes], vs. ~O. What has been said has regard to their rational things, but the land which is here meant has regard to those things which concern their nature, it being from nature that the rational has its birth, like produce and fruit from the fat of the land. III Ad.
7~6~-7~66

339

7104-7106]

THE WORD EXPLAINED

Thus they were to selg'@ as to what ~a~ t~eir .!eligion, ~ce their strength-whether it approached closer to faith or drew further away therefrom. Wherefore, it is now added in the text, Be ye strong, and talce of the fruit of the land. By woods here are meant trees. Thus they were to search as to what kind of a paradise is there, etc., etc. 2 7104. The days of the first ripe grapes signifies the time when the kingdom of God Messiah will come; for the first day of God Messiah was signified by the paschal feast, and the second by the feast of firstfruits, etc. See above [n. 6587 seq.]. 7105. [So they went up, and searched the land from the wilder ness of Zin even unto Rehob, where one cometh to H amath], vs. ~l. These places were toward the south, for, in the next verse, as pre viously [vs. 17], we read, "And they went up to the south." Thus by degrees they went to the light, that is, to knowledges as to how it is with the s;veral matters of their search. There, the wilderness of Zin is a quasi-shade, being therefore called a wilder ness; but it is the shade of dawn, while Rehob is the dawn or the morning light. Even unto H amath, and then to Hebron, as in the next verse, where is noonday light. All this, however, has regard only to cognitions or to the light of cognitions. Thi~Jight5s out side the man so long as the man is of the nature descri!!.e<! above [no 7099]. The enemy in that heaven also has_ this lig1?-t, but itjs wholly outside him. They themselves confess that they know that such is the case; nay, that 8 they believe, but that nevertheless they cannot act according to their cognition. So long as they are in that state which is induced by God Messiah from various affections, their natur_al soul quiesces, as it were, and does not act. But as soon as they come into another state, nearer to their general state, 4 I they fall back and show nothing but hostility, etc., etc. 7106. [And they went up to the south, and came unto Hebron, where were Ahiman, Sheshai, and Talmai, the sons of Anak. And
2 The last two sentences are a later addition to the text. The indented part of this paragraph, which follows, is not cited by the Author in the Index to his Memorabilia. [The following unnumbered paragraph is here crossed off by the Author:] Verse !iJ!i!. By Hebron is thus meant the kingdom of God Messiah.. Hebron was in the midst of the land, but because the present text treats only of the searching of the kingdom of God Messiah, which, as was said

340

III Ad.

7~67-7~70

NUMBERS XIII: 9H -~~

(7107

Hebron was built seven years before Zoan in Egypt], vs. ~~. At - Hebron were the worst of the enemies, being ~ere, in the spiritual sense, the Anakim; fo~ these are said to have occupied places at the south, in which places is the greatest light of cognitions. Yet they are enemies, for they turn that light into malice, 'and are I serpents in the tree of the knowledge of good and evil. H ebron was the place where Abraham, Isaac, and Jacob were buried with their wives; but by the Anakim or giants are meant those who are to be vanquished, and who, as)t wE~, impede passage into the kingdom of God Messiah. There are three Anakim, being meant by Ahiman, Sheshai, and Talmai. They are FIRST: Those who at tempt and desire to make themselves righteous by their own pow ers. Thus, they proclaim themselves the Messiah, and endeavor to invade his kingdom. This is the enemy who is to be vanquished; and later he was vanquished and slain by Caleb who took possession of Hebron (Joshua 15 13 se q ,). These are they who are meant by Ahiman; but who they are, and who is their head in that lower or -so long as it is still allowed that it be occupied by the devil's crew-infernal heaven, cannot yet be told. [SECOND. 5 ] By She shai 6 are meant t~se who trust in their own und~rstanding, who put faith therein, and believe nothing, even the most profound arcana, save what they grasp with their understanding. Yet a thing must be believed because God has said it, every word of his being truth. This understanding also is to be vanquished, and it was slain by Caleb; for the understanding is only an external which contributes to man's reformation, since this is not effected without understanding, because not without cognition. But he!:e come many arcana which I do not yet comprehend, save only this: that trust must not be put in reason, but reason must be held cap tive under faith, etc., etc. By the T~ Anakim, or Talmai, are meant cupidities, the sons whereof are appetites and pleasures. He also was siain by Caleb before the latter took possession of Hebron. As to who are in this lower heaven, and who is their head, of this there is no need to speak; but they are mentioned here because the fathers are the peoples, being those who held dominion among the people. 7107. Hebron was built seven years before Zoan in Egypt.
The autograph has secundo, but it is crossed off. The autograph has Thalmajwm, but this is clearly a slip.

III Ad.

7~71-7~7~

341

7108-7109]

THE WORD EXPLAINED

These words are inserted here, although, as treating of Hebron at the time of Abraham and Jacob, it does not seem that they be long to the present series of things, because it was Zoan where the people was in Egypt,7 and Hebron where their fathers were buried with their wives. In Zoan the people saw all the miracles which God Messiah wrought, and all the good which he performed to them. This also they saw-that they were in light, while Egypt was in dense darkness; yet they did not have faith. Thus, Hebron is compared to Zoan ; and that Hebron signifies a like ancient time as does Zoan later-this can be sufficient for the present. The time is a septenary, being the time of a single one of the seven days of the new creation, and thus a single week of time. 7108. [And they came unto the river Eshcol, and cut down from thence a branch and one cluster of grapes, and they carried it upon a pole between two; and of pomegranates, and of figs. They called the place the river Eshcol, because of the cluster of grapes which the sons of Israel cut down from thence], vs. ~3, ~4. Thus they now came to the kingdom of God Messiah, this being here signified by the river Eshcol, which is so named from the clus ters of grapes; for the word Eshcol means a cluster of grapes. 8 But as to what Eshcol or a cluster of grapes signifies, this is per ceived from what has previously been said En. 7106], namely, that the enemy people and the Anakim dwelt toward the south, in the lower heaven. From this, one then comes into the superior heaven which, in man, is represented in his intellectual mind, as it is called. The river Eshcol, therefore, or a cluster of grapes, i the more interior heaven, and thus man's human mind wherein are those grapes and thatwine which signify many things. Thus they signify the wine which is meant by God Messiah in his words to the disciples, that they would drink new wine in the kingdom of the heavens [Matt. ~629J. 7109. These clusters, or this mind wherein are the clusters, are carried by two. In that mind, as in the more interior heaven, these two are the understanding and the will. The pole signi~~s their conjuncti~n, etc.
, The maps show Zoan as a town situated at the mouth of one of the eastern branches of the Nile delta, in the land of Goshen, some twenty miles west of what is now the Suez Canal. After Eshcol in verse 24, Schmidius adds that is, clusters of grapes.
34~

III Ad.

7~73-7~74

NUMBERS XIII:

~3-~5

[7110-7113

7110. The pomegranates have the same signification as the pOlPl!granates which were depicted upon the things in the tent of assembly v [Exod. ~833] ; for they abound with seeds, which seeds, in that human mind, are so many loves or seeds of loves. Forthey are apples,I but of another kind, being those of the new creation or new paradise. The new paradise is compared not to an or chard but to a vineyard and garden wherein are pomegranates and figs. 2 7111. By figs are signified those things in the understanding which are sweet and which are called loves of truths, these loves being separate from loves of goodnesses, which enter into the~. As to how they differ, this would take overlong to say. Mean while the trees and fruits in this land are symbols of things spir itual and celestial and they are the two things in the human mind, celestial things and spiritual. The celestial, being loves born of / the love of God Messiah, enter into those things which will be of the ,.. will. The spiritual are those which enter into the understanding, and by them the man can also be affect~d-but only by the intui tion of good, that is, of an end wherein i~ goo~, which good, al I though celestial, is nev:rtheless looked at from the natural, etc., etc. (confer chapter ~O").3 7112. By the fruit of the land in general is signified joy and felicity, these containing within them the things that are in fruit, etc., etc. 7113. [And when they turned back from searchitng of the land at the end of forty days], vs. ~5. The time forty days designates the time of the searching, and, consequently, of the temptations, like the forty years in the wilderness. This time comes from the forty days' temptation of the Messiah in the wilderness (confer chapter 1434 ). To search the land is to learn by temptations the condition and nature of the spiritual enemies, it being with them that war must be waged, each man waging it according to the
[Crossed off:) (perhaps also on Aaron's garment, if I mistake not.) [The only pomegranates "depicted" in the tent of assembly were those on Aaron's robe.) I Poma (apples); see n. 1008 note, 4880 note. The latter part of n. 7110 is emphasized by "Obs.," written twice in the margin. The latter half of this paragraph is emphasized by " N.B.," written twice in the margin.

I'
r

III Ad.

7~75-7~78

343

7114-7115]

THE WORD EXPLAINED

nature of his own state; thus, after the enemies have been con quered, to learn how the way opens to the more interior heaven of God Messiah. There is no other way to the heaven of God Mes siah save by temptations, which here are the searchings, and which the Messiah, above all in the universe, bore in the wilderness for forty days [Matt. 42 , Mark 1 13 , Luke 42 ], without which tempta tions, man can never conquer the devil or emerge safe from tempta tions, it being God Messiah alone who conquers, although it ap pears to man that he cpnquers. This appearance is the fallacy in things spiritual which has been previously spoken of En. 6756-57]. So long as this fallacy rules in human minds, and the man does not believe that in him who is tempted, it is God Messiah alone who conquers the devil, he must needs succumb; for he confides in his own powers. But a man is no further tempted than according to his capacity, and sufficient faith is given him that he may come out of the temptation when he is chosen. Not so with those who con fide in themselves, that is, in good works, and yet seek or aspire to the kingdom of God. Such men also are admitted into tempta tions, to the end that they may know how much strength they have; but they succumb, etc., etc. 7114. [They departed and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the wilderness of Paran, even to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land], vs. !'l6. Here the two heads are mentioned, namely, Moses, the head of all the people, and Aaron the head of that church so called. Thus Moses now represents those things in man which are of the spiritual mind wherein is a natural soul, and Aaron the natural mind, such being the nature of that church so called. The con gregation or people represents the body. lt is said that they came unto the wilderness of Paran, even to Kadesh, and by this wi~derness even to Kadesh is meant the same as that infernal or natural heaven where is now the devil with his crew. See above En. 7106]. 7115. As to their telling them the word which they brought back, being that which they had seen~what they related was the truth; but, as will be evident later, they falsified it, thus confound ing the more interior heaven with the natural heaven; for they are said to have brought an evil report (vs. 3!'l), etc., etc.

344

In Ad. 7!'l80-7!'l81

NUMBERS XIII:

~6-~9

[7116-'1UO

7116. They showed the fruit of the land, that is, they repre sented at the same time the abundance of all things, this being sig nified in general by the fruit of the land, etc., etc. 7117. [And they made report unto him, and said, We came into the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it], vs. ~'1. Here they tell of its goodness, that is, the goodness of the more interior heaven wherein are angels and spirits of God Messiah. This also they beheld, but no otherwise than as those do who see heavenly things in natural, etc., etc. Flowing with milk and honey signifies, in the more interior sense, that it abounds in all felicity, and all nourishment, spiritual and celestial. Felicity is predicated from the sweetness of honey, for honey is drawn and thus prepared from flowers, etc. Milk, on the other hand, is the nutrition of infants, and contains within itself all that can ever pertain to nourishment in the spiritual sense. Thus it signifies the heaven of God Messiah, etc., etc. 7118. [Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great; and moreover we saw the sons of Anak there], vs. ~8. Here the people is described, for they who are such as were these searchers cannot distinguish be tween those who are in the natural heaven and those who are in the spiritual heaven where are things celestial. 7119. Concerning the walled cities, or the cities, strongholds and camps, see above at verse 19. Because there must be combat with those who are still in the natural heaven, therefore all things there are compared to such things as are used in war-not only cities, strongholds, camps, which are spoken of more fully in the book of Joshua, but also arms and spears. For this reason so much can be said of their arms and strongholds that it would fill many pages. Concerning the Anakim, see above [no 7106]. 7120. [The Amalekite dwelleth in (the land of) '" the south: and the Hittite, and the Jebusite, and the Arttorite, dwell in the ( mountain: and the Canaanite (dwelleth) '" by the $ea, and by the coast of Jordan], vs. 29. Those are called Amalekites who are in the light of cognitions concerning God Messiah and his kingdom; therefore they are said to dwell at the south. But those who are in concupiscences arising from the love of self and the world, and
Omitted by Schmidius.

III Ad.

'1~8~-'1~8'1

345

7121-7U3]

THE WORD EXPLAINED

who are called genii, are the ijitb the J ebusite, and the Amorite. 7121 These are indeed endowed with a natural cunning, which is suc that man can never believe it possible; for they snatch up whatsoever a man thinks and change it into evil, doing this in a moment, and some with such ood cunnin or oisonous skill that at first the a ea an els. These are the ver worst, and deceive the imprudent /If by wi~ch as man CQiilil~ h ' o..~ible, unless he were J\ taught by God Messiah. They are th Hittite who formerly dwelt at Hebron and were friends with Abraham [Gen. t 23 3 seq .]. They wish to justify themselves, a.E,.d wholly to put on the erson of the Me siah, thus wishing themselves to be l adored. Yet they are th worst of the- genii. After these come the J ebusites and then the Amorites whQ are less hurtful, using no cunning but mere malice. They are said to dwell in the mountain because they are genii. s 7122. The Canaanite by the sea are those who are the lowest, being they who are no Qther than wild beasts over which, or over the life of which, th;y-alsQ preside; fQr the sea is the rossest thing r Qf nature. There are fQur atmQspheres wherein they dwell. T ey who are the first of them dwell in a subtle natural sphere, that is, in the more subtle ether 6 which serves them for a body, as it were. The Jebusites dwell in the CQmmon ether; the Amorites in I(the grossest atmQsphere; the Canaanites in waters. (But these I matters should be so set forth that nothing may prevent the ob \ taining of a sound understanding concerning them.) 7 To these clas~s] correspond_four corporeal !bi~gs i~~an. Cor~ond ing to those who are in waters are the excrementitious and filthy things of the-bo y; those in th~r are tnethiligsw llC corre spond to the life of the body as regards its hearing; those in the e her, to the things which are in the sight and in the imagination or antasy; those in the m~ilitle ~ther, to those things which pertain to the interior sight in the rational mind. 7123. By the coast of Jordan. The river Jordan was the

I]

This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v. Afl'ectio, Cogita"e, Dolus, Malum. See Table of Contents. . [Crossed off:] in this they have their soul, but only 'The words that follow are a later addition to the text and are written partly in the margin.

346

III Ad. 728S-7291

NUMBERS XIII:

30-3~

[7H24-7H27

boundary. Those who dwell away from that bank are the Canaan ites, for their state is an opposed state, etc., etc. 7124. [And Caleb stilled the people before Moses, and said, Going up, let us go up and possess it; for prevailing, we shall prevail over it], vs. 30. In the supreme sense, by Caleb, who was a prince of the tribe of J udah [vs. 6], is here represented the Messiah, as can be seen in the book of Joshua 15 13 seq,. Thus, in the inmost sense, he represents those who are of the faith, that is, whom God Messiah endows with faith, and who thus prevail solely by faith in God Messiah, who alone is; who, going up, goes up and prevails. As in the case of temptations, it does indeed appear that the man prevails, but this is a fallacy, of which above En. 7113]. Joshua, the son of Nun, speaks later, chapter 146- 9 7125. [But the men that went up with him said, We be not able to go up against the people; for they are stronger than we], vs. 31. The others, and with them all the men among the people, now suc cumbed because they were afraid. That the people succumbed without a single exception save Caleb and Joshua and also the children, is evident from what follows. And that Moses and Aaron also succumbed is evident from chapter 145 , in that they fell upon their faces before the congregation. Thus, they were afraid. N or did they address the people, not even Moses, until the glory of Jehovah had appeared and so had taken away his diffidence and raised him up and animated him. 7126. They say that the people was strong, when yet this was anything but the case, for at the least nod of God Messiah they are scattered like the lightest feathers. But they trust in themselves, and think themselves to be utterly strong, such being the character of the natural soul when permitted to be actuated by its own fatuous fire. 7127. [And they spread abroad unto the sons of Israel, an wil report of the land which they had searched, saying, The land through which we have gone to search it, is a land that eateth up the inhabitants thereof; (and) s all the people that we saw in the midst thereof are men of measures], vs. 3~. They spread abroad an evil report of the land, as is the wont with all who are actuated by those who dwell in that natural heaven and are endowed with a natural soul. They are most profoundly ignorant of the nature
Omitted by Schmidius.

III Ad.

7~9~-7~97

347

7l~8-7Hl9]

THE WORD EXPLAINED

of the felicity of those who are in the more interior and inmost heaven, nay, and of what the heaven of God Messiah is. They be lieve it to be heaven when they can live according to their cupidi ties, and from their depraved genius they call licence liberty, etc., etc. 7128. Now they no longer say that it is a land flowing with honey and milk, but a land that eateth up the inhabitants thereof; for so great is their multitude that they almost fill that natural sphere. This, moreover, is evident from the multitude of natural men. Furthermore, the land is also said to eat up its inhabitants because the one devours the other. For, as soon as there is the least cause for inflicting injury on each other, one at once rushes against another, and they rend each other, exactly as does a mob of such men on earth. They do indeed appear to be acting with one voice when plotting evil, and thus fortify themselves, as it were, in camps. But, as soon as it is a ques tion of booty, and a cause is given them for inflicting injury, one rushes upon another, for the one deeply hates the other. It is only outwardly that they favor their comrades; for if the one comrade saw deeply into the other, he would see nothing but rapine, nay, and hatred against his comrades. But the hatred does not break out so long as they hold company to gether and stick to their robberies, etc. Such then is the char acter of those who are in that nature, and this with incredible diversity. This therefore is that multitude which eats up the land. 9 7129. They are said to be men of measures because they ap pear to be great, appearing thus to those whom they terrify. They think themselves great because they strive after nothing else than the universe and power, and whenever they overcome anyone, they think that it is done by their own powerS. Therefore they swell up, being most profoundly ignorant of the fact that no power whatever is theirs save what is given them for causes treated of in the Word of God Messiah, etc. As these powers are, such also are the measures, the measure being the measure of their powers. They are represented as giants, because though
This indented paragraph is not cited by the Author in the Index to his
M efflorabilia.

348

III Ad.

7~98-7301

NUMBERS XIII: 33-XIV: 1-45

[7130-713~

they are spirits, they all wish to be like men, and this from various causes, etc., etc. 1 7130. [And there we saw Nephilim, the sons of Anak, of the Nephilim: and we were in our own eyes as crickets, and so we were in their eyes], vs. 33. Concerning the Anakim/ see verse ~~. Concerning the Nephilim, see Genesis 6 4 ; they are apostates fr0!ll the true faith,S being those who dwelt in light and then bec~lf1e spirits of shade. Thus they come from Adam whose sons they are. When he fell, Adam was such a Nephile. Such also a~e those who have enjoyed light and then fall. For this reason they are said to have dwelt at the south, etc., etc. 7131. That the searchers appeared in their own eyes as crickets, as they did in their eyes, was because they were in that fear in which are all men who live in concupiscences; for they live from what is opposite to faith in God Messiah. These, when they s~e such spectres, think them to be giants, and thus appear to themselves as crickets, such being the appearance which that crew impresses on those who wish to be giants. Wherefore, the one corresponds to the other, this being the reason why the matter is expressed in this way. 7132. Crickets 4 are creatures which live on the earth and feed on its produce. Of them we have spoken elsewhere. That evil spirits are compared to crickets, see above. 5 So now are the ten explorers who ate the good harvest while they spread abroad an evil report of the land.
NUMBERS

XIV

1 And all the congregation lifted up and gave forth their voice; and the people wept that night. ~ And all the sons of Israel murmured against Moses and against Aaron: and the whole congregation said unto them,
1 The indented part of the last sentence is not cited by the Author in the Index to his M emombilia. 2 The autograph has Nephilim. This is the interpretation of Nephilim which Schmidius gives at the passage cited. Cicadae (field crickets). Castellio and the Vulgate have loc1tsts. Tremellius has cicadae. The word occurs only five times in the Bible, and in the A.V. is translated graJ/slwppers, and, once, locusts. Confer n. 3661 seq., 3687.

III Ad.

730~~7305

349

THE WORD EXPLAINED

Would that we had died in the land of Egypt! or would that we had died in this wilderness. 3 And wherefore hath Jehovah brought us unto this land, to fall by the sword? Our wives and our little ones will be a prey. Were it not better for us to return into Egypt? 4 And they said, a man to his brother, Let us give a captain, and let us return into Egypt. 5 Then Moses and Aaron fell on their faces before all the con gregation of the assembly of the sons of Israel. 6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their garments: 7 And they said unto all the congregation of the sons of Js rael, saying, The land, which we passed through to search it, is an exceeding good land. 8 If J ehovah have pleasure in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. 9 Only rebel not against J ehovah, neither fear the people of the land; for they are our bread: their shade is withdrawn from over them, and J ehovah is with us: fear them not. 10 But all the congregation said, to stone them with stones: then the glory of Jehovah appeared in the tent of assembly before all the sons of Israel. 11 And J ehovah said unto Moses, How long will this people provoke me? and how long will they not believe in me, for all the signs which I have done in their midst? U I will smite them with the pestilence, and will wipe them out; 6 and I will make of thee a nation greater and mightier than they. 13 But Moses said unto Jehovah, Then the Egyptians shall hear it (for by thy might thou didst make this people come up from their midst) : 14 And they will tell it to the inhabitants of this land, which have heard that thou Jehovah art in the midst of this people, so that thou Jehovah hath appeared before their eye, and thy cloud hath stood over them, and thou goest before them in a pillar of cloud by day, and in a pillar of fire by night. 15 And if thou shalt slay this people even to a man, the na tions, I say,6a which have heard the fame of thee will say, saying,
See n. 7150 note.

350 .

NUMBERS XIV: 1-45

16 Because Jehovah is without power to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. 17 Wherefore, I pray, let the might of Adonai be great, ac cording as thou hast spoken, saying, 18 Jehovah, slow to angers and great in mercy, forgiving iniquity and transgression, who yet, rendering, will not render innocent, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths: 19 Be propitious, I pray, to the iniquity of this people ac cording to the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now. ~o And J ehovah said, I will be propitious according to thy word: ~1 Nevertheless, I am Living, and all the earth shall be filled with the glory of J ehovah. ~~ For as to all the men which have seen my glory, and my signs, which I did in Egypt and in the wilderness; yet have tempted me these ten times, and have not obeyed my voice: ~3 If they shall see the land which I sware unto their fathers; all, I say,ea that provoke me shall not see it: ~4 .But as for my servant Caleb, because he had another spirit with him, and hath fulfilled after me, him will I bring into the land whereinto he went; and will cause his seed to inherit it. 7 ~5 (And the Amalekite and the Canaanite dwelt in the valley.) Tomorrow look ye back, and journey into the wilderness by the way of the sea Suph. ~6 And Jehovah spake unto Moses and unto Aaron, saying, ~7 How long with this evil congregation, which murmur against me? I have heard the murmurings of the sons of Israel, with which they murmur against me. ~8 Say unto them, I am Living, saith J ehovah; if I will not do to you as ye have spoken in mine ears. ~9 Your bodies shall fall in this wilderness; and all that were numbered of you, according to your whole number, from a son of twenty years and upward, which ye did murmur against me,
.. Schmidius' substitute for and.
, See n. 7164 note.

351

THE WORD EXPLAINED

30 If [I repeat] ,8 ye shall come into the land, upon which I have lifted up my hand, to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. 31 But your little ones, of whom ye said, He shall be for a prey, them will I bring in, and they shall know the land which ye have despised. 32 But your bodies shall fall in this wilderness. 33 And your sons shall be fed in the wilderness forty years, and bear your whoredoms, until your bodies be consumed in the wilderness. 34 After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, that ye may know my breach. 35 I Jehovah have spoken: if I will not do this unto all this evil congregation that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. 36 And as for the men, which Moses sent to search the land, and they returned, and made all the congregation to murmur against him, publishing an evil report upon the land, 37 Even those men that did publish an evil report of the land, died by the plague before J ehovah. 38 Only Joshua the son of Nun, and Caleb the son of Jephun neh, remained alive of the men that went to search the land. 39 And Moses spake these words unto all the sons of Israel: and the people bewailed greatly. 40 And they rose up before the dawn, and gat them up into the top of the mountain, saying, Behold us; [and] 9 we will go up unto the place whereof J ehovah hath spoken: for we have sinned. 41 But Moses said, Wherefore now do ye transgress the mouth of J ehovah? And this shall not be prosperous. 42 Go not up, for Jehovah is not in your midst; that ye be not smitten before your enemies. 43 For the Amalekite and the Canaanite are there before you, and ye shall fall by the iron: because ye are turned away from after J ehovah ; therefore J ehovah will not be with you. 44 Nevertheless, they rose up, to go to the top of the moun
Added by Schmidius. Omitted by Schmidius.

352

NUMBERS XIV: 1-9l

[7133-7137

tain; but the ark of the covenant of J ehovah, and Moses, moved not from the midst of the camp. 45 Therefore the Amalekite and the Canaanite which dwelt in that mountain came down, and smote them, and crushed them, even unto Hormah.

7133. [And all the congregation lifted up and gave forth their voice; and the people wept that night], vs. 1. When those who are consumed with evils perceive that war must be waged with so many and such great hostile forces, as were reported, they at once despair of being able to conquer them. It is faith that renders man strong in combats, even so that he despises the enemy. The faith is that God Messiah fights and gives powers; the man must, as it were, fight. They who are consumed- with cupidities can never have faith, for they trust in themselves and then their minds so far fail them, that they give forth the voice of lamentation, and weep. 7134. It is here added, that night, because there was dense shade of the understanding, as is the case when men are in this fear. Therefore, in the text, the word night is added. 7135. [And all the sons of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would that we had died in the land of Egypt! or would that we had died in this wilderness], vs. 9l. Hence it comes about that the man pre fers to remain in his own cupidities, that is, to return to captivity, this being here signified by the words which follow in verses 3 and 4, to the effect that they wished to return to Egypt. Egypt is captivity; at the same time it is the worship of the gods of those who were Egyptians and who are the genii which arouse cupidities. 7136. That by the words, all the sons of Israel and likewise the whole congregation is here signified all the people, without even a single exception, save Caleb and Joshua and the children, is also evident from the fact that they all died, even Moses and Aaron. The murmurs of the children are not heard because they are ig norant of the evil that lies beneath. To do anything without cog nition is not to do it. Moreover, the greater the cognition, the greater the guilt since the cognition is then called to mind. One who knows can also be ignorant, etc., etc. 7137. They say, Would that we had died in Egypt. All fear
III Ad. 730&-7310

353

7138-7140]

THE WORD EXPLAINED

inflicts a kind of death; for in fear men see themselves as though al ready dead. The presence of the enemy is before their eyes. There is nothing to dispel the fear, and therefore they prefer death in that land, that is, in the state wherein they have been and which they more greatly love. Whether that land was captivity, or whether it was the wilderness, they yet wished to die therein. As to what Egypt is, and what the wilderness, see above. 7138. [And wherefore hath Jehovah brought us unto this land, to fall by the sword? Our wives and our little ones will be a prey. Were it not better for us to return into Egypt], vs. 3. They then murmur against J ehovah, this being a consequence when men are in cupidities and shade. In the interior sense, to fall by the sword is to fall in combat, that is, in temptation. By wives and little ones, in the interior sense, are meant the things which they love; thus they would be deprived of what they loved. This is the rea son why they chose rather death. Hence they now preferred to return to captivity rather than lose the things which they loved, for they prefer death to [the loss of] their loves. 7139. [And they said, a man to his brother, Let us give a cap tain, and let us return into Egypt], vs. 4. They had now so far succumbed that they wished entirely to leave God Messiah and thus entirely to depart from faith and so to associate themselves with those who are rebels and enemies. This is almost the same thing as wishing to adore an idol. The actuality is indeed lack ing, but had not the glory of Jehovah appeared (vs. 10), they would have chosen for themselves a leader and would have stoned Moses and Joshua; for it is said that they took this in counsel by common consent, that is, they said, a man to his brother, Let us give a captain, and let us return to Egypt, that is, to actual idol atry. 7140. [Then Moses and Aaron fell on their faces before all the congregation of the assembly of the sons of Israel], vs. 5. To fall on the faces is an evidence of humiliation before God. But it is not here said that they fell on their faces before Jehovah, but before all the congregation of the sons of Israel. Therefore it was a sign of fear, and a sign that they made supplication to the congregation that they should not give a captain [vs. 4]. That it was a sign of fear is confirmed, moreover, by what is said in verse 10, to the ef fect that the people were in such tumult that they wished to stone 354

III Ad. 7311-7'313

NUMBERS XIV: 3-9

[7141-7144

them. Thus Moses also succumbed; for had Moses had faith, he would merely have called upon Jehovah with the utmost humility, since, with so many miracles, he could have been sure that the tu mult would then have been repressed. Nor did Moses use dissua sion or utter any word. It is only Joshua and Caleb who now speak. 7141. [And Joshua the son of Nun, and Caleb the son of J ephunneh, which were of them that searched the land, rent their garments], vs. 6. To rend the garments was a sign of mourning, of mourning namely, when they saw the misery of the people. For by Joshua is meant God Messiah, as the Leader who would intro duce Israel into his kingdom, and by Caleb likewise God Messiah, as the one who would trample upon the spiritual enemies, that is, on the head of the serpent, or would cast the dragon down from heaven. 7142. [And they said unto all the congregation of the sons of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If J ehovah have pleasure in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey], vs. 7, 8. These words are clear from what has previously been said concerning the land, by which is meant heaven [no 7117], which is described in this way. An exceeding good land means the choicest land, than which there can be none better. For, in the text, the word exceeding is a superlative, and this is still further strengthened by the word very.l 7143. If Jehovah have pleasure in us. By these words is meant that it is in the good pleasure of God Messiah to admit whomsoever he wills, that is, to be merciful to whom he will be merciful [Exod. 3319 ] ; for the kingdom is his, and no man can claim for himself anything whatsoever. So likewise with the land of Canaan, not the least part whereof belonged to the people, but it was given free. Abraham bought merely the place of a sepulchre [Gen. 913 16 se g .]. 7144. [Only rebel not against Jehovah, neither fear the people of the land; for they are our bread: their shade is withdrawn from over them, and Jehovah is with us: fear them not], vs. 9. To rebel against Jehovah, that is, against God Messiah, is to oppose oneself
1

The Hebrew is (a good land)

"12 "t?

literally (a good land exceedingly,

exceedingly), which Schmidius translates bona terra "aIde admodtum (exceeding, very).

III Ad. 7314-7317

355

7145]

THE WORD EXPLAINED

and to fight against him, and this signifies hatred. They who hold God Messiah in hatred can never be admitted into his heaven. There it is l.Qve_ and ~ity alone that rule. Consequently, they who have faith in God Messiah do not fear, for then he alone puts the enemy to flight, as he did in the time of Joshua when he alone put all enemies to flight, etc. 7145. For they are our bread. From the general sense it is supposed that these words signify that they amounted to very lit tle and would easily be conquered. 2 But in the Word of God Mes siah, such formulas of speech are not brought into use. That they are bread signifies that their harvest, their vineyards, and their possessions will be for the use of the people, that they may thereby be nourished. This, however, is the proximate meaning. In the interior sense, the meaning is that they will perform service; in the spiritual sense, these are spiritual service, to the end, namely, that the human mind may thereby receive an understanding or sensa tion of good, it being from evils that man is informed concerning good. Without the cognition of evil, there is no perfect good. Therefore, in paradise there was also the tree of the knowledge or intelligence of good and evil. The Canaanitish and other nations who were then in the land represented the devil and his crew, and although it is evil that they intend and stir up, nevertheless that evil is turned into good, and so the man is vivified-according to the word spoken by Joseph (Gen. 5020). The whole of that lower heaven where now, for the most part, is the infernal crew, exists for the reason of which we now speak. It continually intends evil, arouses it, and thinks that the man is thus wholly slain. But this evil is turned into good; for from evil comes the cognition of ~d, hence from the sensation of non-good, of non-felicity, of non-peace arises a more interior sensation of good, of felicity, of peace, etc., etc. s But in internal men, the evil never cleaves. It is merely out side them for the purpose of serving. This, then, is what is meant in the more interior sense by the words because they are bread for us. This, moreover, was the reason why they remained in the land of Canaan, in order namely, that they might be tempted; for
Tremellius, whose translation reads for they are our food, makes the mar ginal note, " i.e., we will swallow them just as easily as food is swallowed." This part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

356

III Ad. 7318-7319

NUMBERS XIV: 9-10

[7146-7147

temptation consists in this, that evil may be uprooted; yet the sensation of evil still remains outside the man in his understanding but not in his disposition. 7146. Their shade is withdrawn from over them, that is, their crimes and wicked deeds have been laid open. So long as these are not laid open, they are in shade. When their crimes are laid open, the shade is withdrawn, etc., etc. Wherefore, by the words, their shade is withdrawn from over them, is signified that they have been judged. Hence it can be seen what the withdrawing of a shade signifies. That when the cloud withdrew from the tabernacle, it was evidence that they were being punished, and a sign of absence, see chapter 1~[lo], 11. God Messiah appears to every man; but to those who are in shade he appears as a shade, in a cloud, as a cloud. When therefore the shade withdraws, the time of punish ment or judgment is at hand. This is confirmed by the next fol lowing words: and J ehovah is with us-which indicates that God Messiah was present with them so long as the cloud was over the tent, etc., etc. 7147. [But all the congregation said, to stone them with stones: then the glory of J ehovah appeared in the tent of assembly before all the sons of Israel], vs. 10. That they murmured not against Moses but against God Messiah, can be evident from the sayings of Moses elsewhere, and also from the words in verses ~ and 3, where they murmur against Jehovah saying, "Wherefore hath J ehovah brought us unto this land? " and in verse 9, "Only rebel not against Jehovah." And now comes the sequence show ing to what extreme their fury went, namely, that they wished to stone Moses, Aaron, Joshua and Caleb, all of whom represented God Messiah; for they wished to choose for themselves another leader (vs. 4). Hence the interior sense is, that they wished en tirely to reject God Messiah and to choose the god of the Egyp tians who should lead them back. This also was the reason why, in verse ~5, it was commanded that they should look back and journey into the wilderness by way of the sea Suph. This was represented because the like happened to the Messiah, whom they wished to stone [John 8 59 , 1031 ] (look up the words, whether it is there said that they slew the prophets, even to Zacharias). 4
The only mention of Zacharias in the New Testament is in Matthew fJ3S5 and Luke 1151. "That upon you may come all the righteous blood shed upon

III Ad.

73~o-73~1

357

7148-7151]

THE WORD EXPLAINED

7148. It is frequently said the glory of J ehovah, but that it was not glory in the true sense is evident from the words that follow in verses 11 and Ifl. Therefore it was that cloud with fire, which has been spoken of at times above. They called it glory from the fiery light, etc., etc. 7149. [And Jehovah said unto Moses, How long will this peo-:. ple provoke me? and how long will they not believe in me, for all the signs which I have done in their midst?], vs. n. To tempt God Messiah is not to believe in him from his Word, and, for that people, from his miracles. God Messiah cannot be tempted. It means, therefore, to deceive him, and not to have faith. When man succumbs in temptations, he then tempts God Messiah. That this is the signification of these words, see verse flfl. 7150. [I will smite them with the pestilence, and will wipe them out; 5 and I will make of thee a nation greater and mightier than they], vs. Ifl. The pestilence is unbelief because it carries with it death, and is contagious; wherefore it is said that they would be wiped out. What wipes out is unbelief, for within this is death, etc. 7151. Here are concealed inmost arcana, namely, in its being said, as above [Exod. 3fllO] , that Moses will become a nation greater than that people, when yet Moses was hardly any better, save only that he was more strongly upheld lest the people should wholly perish. N or, in any proper signification, can Moses be here said to be the law in externals. 6 From this law nothing but evil is begotten. But that these words may be understood in their supreme sense, that sense is that it is God Messiah who is meant by Moses. Moses could never have been heard without the interces sion of God Messiah, who again prayed for the people, almost in the same way as before when they were perishing after the making
the earth, from the blood of righteous Abel unto the blood of Zacharias ... whom ye slew between the temple and the altar." After this, in Matthew, verse 37, come the words: "0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee," etc. In Luke the latter words are in chapter 1384. The Hebrew is " take them away," which Schmidius interprets as meaning wiping them out. The A.V. has disinherit them. e The autograph has internals, but the words "in any proper sense" and also the sentence that follows, indicate that this is a slip for externals. In no sense could Moses be said to be the law in internals. He is the law in externals, and not even this" in any proper sense."

358

III Ad. 73flfl-73fl5

NUMBERS XIV: 11-14

[715~-7153

of the calf [Exod. 39l11 - 13 ]. It was a like sin now, being all but an actuality; and had not the glory of J ehovah appeared, they would have chosen for themselves a head, in turning back to Egypt. Because they were now once more sons of death, God Messiah again interceded for them with Jehovah the Father. This then is what is involved in the supreme sense, when it is said, I will make of thee a nation greater and mightier than they. A nation great and mighty are they who are justified from faith and become his sons from imputed righteousness. It is these who are a nation great and mighty. Yet, because God Messiah did not indeed refuse the present nation, but still willed that it should be a nation which would form his priestly kingdom, and would be of his sons, therefore he continued to pray for them. The answer in verse 9l1, " the glory of J ehovah shall fill the whole earth," makes this clear. Thus the gentiles were chosen, and J acob repudiated, etc. --7152. [But Moses said unto Jehovah, Then the Egyptians shall hear it (for by thy might thou didst make this people come up from their midst)], vs. 13. The prayer is what follows. Its first contents are, that the devil, with his crew, would thus be made glad because he had obtained the victory, as it were, and because good would thus be turned into evil. Yet, what came to pass was the exact opposite, for the whole earth was filled with the glory of J ehovah (vs. 9l1). 7153. [And they will tell it to the inhabitants of this land, which have heard that thou J ehovah art in the midst of this people, . . . and thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night], vs. 14. That is, if they should hear that this people had been led out of captivity; and that, being of such character that it could not become a priestly kingdom, it had wholly perished; they would then make the judgment expressed in verse 16, not knowing that this people merely represented the Church of God Messiah, and not understanding the representation. For they who judge from externals, judge no otherwise than as the words here indicate. "By thy great might" [vs. 13] means by such great miracles. These could not have given information to anyone, and so could be of no use to those who desire to possess faith from miracles. The remaining words of the text can be understood from what has pre-

III Ad. 739l().....739l7

359

7154-7158]

THE WORD EXPLAINED

ceded, as for instance, in respect to the pillar of cloud and fire; from which, being a miracle, they may judge that Jehovah God was in their midst. 7154. [And if thou shalt slay this people even to a man, the nations, I say,7 which have heard the fame of thee will say, saying, Because J ehovah is without power to bring this people into the land which he sware unto them, therefore he hath slain them in the wil derness], vs. 15, 16. So likewise here. Thus the promise also is recalled, as was the case previously [Exod. 3313 ] ; for there it is said that it had been so promised to Abraham, Isaac and J acob. Thus they would judge no otherwise than that the promise had not been performed, when yet the promise was a universal promise and concerned the entire globe; otherwise, it would never have been said that the whole earth would be filled with his glory [vs. 9l1]. 7155. [Wherefore, I pray, let the might of Adonai be great, according as thou hast spoken, saying], vs. 17. By Adonai is meant the Lord, God Messiah. That [no] other person is meant here, can be evident to everyone. 7156. [Jehovah, slow to angers and great in mercy, forgiving iniquity and transgression, who yet, rendering, will not render in nocent, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths], vs. 18. The reader may see these words explained above at Exodus 346 ,7. Here shall be explained merely the words rendering, will not render innocent, that is, he rendered innocent in that he did not wipe out the people, and mean while kept them in such a state that they could be saved if they would. But that here something more interior is meant, is evident from the negation, namely, that yet he will not render innocent. These words fit in with those who are representations, etc. 7157. [Be propitious, I pray, to the iniquity of this peopZe ac cording to the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now], vs. 19. This is a suppli cation for mercy. Thus Moses supplicates for mercy which comes from love, and so not for justice which comes from truth. 7158. [And Jehovah said, I will be propitious according to thy word], vs. 9l0. To be propitious is not mercy in the true sense. When one who does injury is spared that he die not, this is being propitious, when nevertheless he has no mercy on the person.
'Schmidius' substitute for and.

360

III Ad. 739l8-7339l

NUMBERS XIV: 15-22

[7159-7161

7159. [Nevertheless, I am Living, and all the earth shall be filled with the glory of Jehovah], vs. 21. Here now it is clearly stated that all the earth will be filled with the glory of J ehovah, namely, that the people would serve as a representation, in the theatre of the world, of things divine and celestial. For a repre sentative church was instituted with them, to the end that they might be taught that all their rites looked to God Messiah; nay, that there had been almost the same rites in the Ancient Church, rites which, being falsified by the nations, had ended in idolatry, as evidenced by their altars, their sacrifices, their perpetual fire, their temples, etc. ; for the devil wills to be worshipped in the same way. That they might now know that there was nothing in the Ancient Church, and now in the Jewish, which was not a type of the Messiah and of all things that looked to man's justificatioii, it is here said that all the earth will be filled with the glory of J e hovah. So likewise [it was to the same end], that in the repre sentative church of that people, the Word concerning God Mes siah was proclaimed from the mouth of the prophets; and further more, that the gentiles were chosen, these being all the earth, inasmuch as they were in all lands. 7160. [For as to all the men which have seen my glory, and my signs, which I did in Egypt and in the wilderness; yet have tempted me these ten times, and have not obeyed my voice], vs. 22. Here the people is now rejected, but only those among the people to whom the words here uttered apply. As to whether the rejection is a general one, that is, a rejection of all the people, this can by no means be inferred from these words, for an exception is made of the little ones, spoken of later in verses 28-32, where it is said that all save two were to die in the wilderness, not even Moses and Aaron being excepted. This looks to the death of the body, and that they would not be introduced into the land, properly so under stood; for it is twice said that their bodies would fall in the wilder ness (vs. 29, 32). 7161. But those who are judged to death, that is, to spiritual death, were those who are here described, being those who saw the glory of God Messiah, and the signs which were done in Egypt and in the wilderness, that is, who understood what they involved; for when it is things spiritual that are treated of, to see is to under stand what is preached. That is, it is those who did not wish to

III Ad. 7333-7336

361

716!-7166]

THE WORD EXPLAINED

understand, though they might have understood. There are many who well comprehend truths, nay, and understand them, but when nature opposes, they see them outside themselves and, at the same time, they then acknowledge them, but do not will them inasmuch as their nature fights against them, theirs not being an acknowl edgment of the heart. These are they of whom this judgment is made, and who thus tempted God Messiah these ten times, that is, did not have faith and did not obey the voice of God Messiah; the two must be together, if men are to be counted among those who are rej eeted. 7162. [If they shall see the land which I sware unto their fa thers; all, I say,7a that provoke me shall not see it], vs. !3. These then will not see the land which he swore to their fathers, that is, will not see the kingdom of God Messiah. Who they are, no one knows save God Messiah. The land sworn to their fathers is the kingdom of God Messiah; for Abraham, to whom the land, that is, the kingdom of God Messiah, was sworn, represents justifying faith. 7163. By those who provoked are meant those who tempted, that is, who did not have faith, as above En. 716!]. 7164. [But as for my servant Galeb, because he had another spirit with him, and hath fulfilled after me, him will I bring unto the land whereinto he went; and will cause his seed to inherit it 8], vs. !4. By Galeb here as above [no 7141, 7147], is meant saving faith, for he was a prince of the house of Judah. With him is another spirit, that is, the Spirit of God Messiah. To fulfill after Him is to obey His voice and to do what is commanded. 7165. The seed which shall inherit the land is faith and the fruits of faith, thus charity; thence is the celestial paradise. 7166. [(And the Amalekite and the Ganaanite dwelt in the val ley.) Tomorrow look ye back, and journey into the wilderness by the way of the sea Suph], vs. !5. The insertion of the words in parentheses involves an arcanum, those words not being in the series of things. As to who are meant by the Amalekite and by the Canaanite, see above at chapter 1329 Therefore, excepting Caleb, all are called Amalekites and Canaanites; that is to say, in general they are Amalekites who dwell in the south or in light, and
7a

Schmidius' substitute for and.

The Hebrew is, as in the A. V., and his seed shall possess it.

36!

III Ad. 7337-7341

NUMBERS XIV:

~8-~7

[7167-7169

Canaanites, who dwell by the sea, as above [n. 71~~] ; for by the Amalekites are represented all who are in light, and by the Ca naanites, all who are in darkness. Then by Caleb here as above [no 7141, 7147], is represented God Messiah. Wherefore, here Joshua is not mentioned as he was before [vs. 6] because God Messiah is represented by him also. 7167. That on the morrow they were to look back and journey to the sea Suph, was because the Amalekites and the Canaanites now dwelt in the valley, that is, in the lower heaven, and the people which was without faith was in terror of them and by no means wished to fight with them, and consequently did not wish to be tempted. Therefore it is now said that they should look back and journey to the sea Suph. By the sea Suph is meant damna . tion. Thus, they turn back toward Egypt; but they were held in the wilderness because God Messiah interceded for them, etc. They were, however, in the wilderness, that is, where was no har vest or no faith. Wherefore they could not but wander. As to what tomorro'w is, in the more interior sense, what journeying, and this into the wilderness, see above. 7168. [And Jehovah spake unto Moses and unto Aaron, say ing, How long with this evil congregation, which murmur against me? I have heard the murmurings of the sons of Israel, with which they murmur against me], vs. ~6, ~7. By the congregation is meant, in the proximate sense, this people which was then pres ent and murmuring; in the more universal sense, that generation; in the most universal sense, all who murlpur, that is, speak in their heart against God Messiah, and wish to choose for themselves an other head. What the murmuring was, can be evident from the words of the murmuring. Because now all these are meant, there fore murmurings are again mentioned. 7169. Moreover, they are called sons of Israel because they represent Israel, that is, those who wrestle or are tempted. 9 Those who succumb represent Israel, while those who do not succumb are sons of Israel. J acob was called Israel because he wrestled with a man, etc., etc. [Gen. 8~24]. As to whether the murmurings of sons of Israel are here meant, this, God Messiah granting, may be seen elsewhere. 1
[Crossed off:) Whether there is seen to be anything else in these words, inasmuch as they are called sons of Israel 1 The last sentence is written in the margin of the autograph.

III Ad.

784~-7845

868

7170-717~]

THE WORD EXPLAINED

7170. [Say unto them, I am Living, saith Jehovah; if I will not do to you as ye have spoken in mine ears], vs. ~8. All that they spoke came to pass, that is to say, what they murmured in the wilderness (vs. ~) came to pass (vs. ~9, 3~)-but only as to their bodies. As regards their little ones, whom they thought to be for a prey, concerning these they received an answer in verse 31. Respecting the little ones, see above at verse 3. That the people choose rather to return to Egypt (vs. 4), to fall there this would indeed have been confirmed, had not God Messiah prayed for them, and so for their little ones also. Nevertheless, it is said that they should journey toward Egypt by the way of the sea Suph (vs. ~5). 7171. [Your bodies shall fall in this wilderness; and all that were numbered of you, according to your whole number, from a son of twenty years and upward, which ye did murmur against me], vs. ~9. Here Moses and Aaron are also included; and that they were among the murmurers, can be evident,2 although the sentence respecting Moses was pronounced later [chap. ~012]. But only those were included who were above twenty years; for, as said above [n. 7136], those [who are children] act from ig norance. Ignorance cannot change the disposition as to things heavenly, but cognitions cause the disposition to be affected. The more men know, the more they can be reformed. Reformation is effected by means of the understanding, and the understanding consists in the cognition of truths. 3 He who has no cognition cannot be changed in respect to the things of which he has no cognition. Therefore, the less the cognition in men, the less can there be formed in them a disposition; and the more the cognition and, indeed, the cognition of truths, the more is man rendered fit for reformation. Hence it can be evident what it is that the understanding contributes. As to how it is reformed, etc., etc., this can be evident from faith in God Messiah. 7172. (If ye shall come into the land, upon which I have lifted up my hand, to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun], vs. 30. The land is meant, but not heaven, for it is said that their bodies would fall
[Crossed off:) but with a difference since they died in the mountain. This part of the paragraph is emphasized hy " Obs., Ohs.,". written in the margin.

364

III Ad. 7346-7348

NUMBERS XIV:

~8-33

[7173-7174

(as in vs. 39l). They who will not see the kingdom of God Mes siah are described above in verses ~~ and ~3. To lift up the hand means to exercise power for the wiping out of those who were . there, and for the bringing in of the people. As to how his hand was lifted up, this we read in the book of Joshua. 7173. [But your little ones, of whom ye said, He shall be for a prey, them will I bring in, and they shall know the land which ye home despised], vs. 31. The spiritual enemies cannot touch the little ones, and this for many causes, it being in the degree that man enjoys a greater understanding, that they invade him and fight with him; for malice is implanted in them, and they stir up the man's cupidities, and so also the fantasies which the man pos sesses, nay, all that is in his memory from the various sciences; so that they seem to be the more endowed with cunning, the more the man is endowed with understanding. Therefore, those who are children are safe from them, and being protected by God Messiah, their natural cupidities cannot be aroused. This is the reason why the little ones could not die. Still, because they were of a de praved disposition derived from their parents, when they become adult they must hear the sins of their parents; see verse 33. 7174. [And your sons shall be fed in the wilderness forty years, and bear your whoredoms, until your bodies be consumed in the wilderness], vs. 33. The little ones would bear the whore doms, because, as said above [n. 7173], in things corporeal and natural, they were of a like disposition as their parents. But they could not be the same in things heavenly; for a man is re formed. The reformation does indeed pass over to his sons; but to the sons of those who were n~w murmuring, nothing else could pass over save the crimes of natural formation. This, then, is what is said in verse 18 and Exodus 34 6 ,7, to wit, that the iniquity of the fathers will be visited upon the sons-but to the thirds or fourths. The love of the world and of self is connate with man. In themselves, these loves are not hatreds of God Messiah, but with age, when they love themselves above others, and love the world above heaven, they come to be hatreds.' Man cannot live in na ture and the body without being affected by the things around him and in the body; hence is the life of the body. But these
This part of the paragraph is emphasized by "Obs., Obs.," written in the margin.

III Ad. 7349-7350

365

7175-7178]

THE WORD EXPLAINED

loves must be bodies, not souls. They must be ruled by the heav enly mind and must not rule that mind. They must be as servants not as masters, etc., etc. Therefore, by the mercy of God Mes siah, the little ones enter into the land, that is, into heaven. Be cause they did not murmur, they could not be punished. But still those who were more iniquitous than the rest-for iniquity, that is, the inclination to such things, increases from the actuality of the parents-must be fed in the wilderness forty years, and so be emended; for, were they at once admitted into abundance, they would at once become worse. Thus, they must now bear the whoredoms of their parents. 7175. They are called whoredoms, and these are the professing of another god; but actually to adore him is adultery, being so called from the fact that in marriages the wife represents the church, etc., etc. ~ 7176. [After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniq uities, even forty years, that ye may know my breach], vs. 34. As to the reason of the number forty, see above [no 7113]. It is, moreover, the law of retaliation, that the things wherein a man sins are those wherein he is punished, for the two correspond to each other. But the punishment of the body is sevenfold when sin is committed, as can be evident later. Thus, when the sins again return, it is sevenfold more, this being here expressed by forty, etc., etc. 7177. To know the breach of God Messiah-a breach is a sepa ration, in that he remits somewhat of mercy, and is not so merciful; then protection by means of his angels is remitted, as it were. As soon as this is remitted, and to whatsoever degree, the enemy rushes in, and does nothing else than rend the man, whether in mind or in body; for he aspires to nothing else than the man's death. This I have so well learned from many circumstances that I can sacredly testify to it, etc., etc. 7178. (I Jehovah have spoken: if I will not do this unto all this evil congregation that are gathered together against me: in this wilderness they shall be consumed, and there they shall die], vs. 35. That they would be consumed in the wilderness, means that they will be consumed in their wandering or error, even as an
This paragraph is emphasized by "Obs., Obs.," written in the margin.

366

In Ad. 7351-7354

NUMBERS XIV: 34-40

[7179-7182

ill harvest sown in a dry land is suffocated and dies away. These words may be explained from this comparison. 7179. [And as for the men, which Moses sent to search the land, and they returned . . . publishing an evil report upon the land, even those men . .. died by the plague before Jehovah], vs. 36, 37. As to who the searchers of the land were, see above [n. 7090 seg.]. All save Caleb and Joshua were in externals, as were their names in the external meanings thereof. They de parted from a life in accordance with the inmost signification of their names. Nevertheless, God Messiah wished to return them to this life. As to the evil report of the land, see above [n. 7118] ; in the spiritual sense it is profanation, etc. The plague is death inflicted in an extraordinary way. 7180. [Only Joshua the son of Nun, and Caleb the son of Jephunneh, remained alive of the men that went to search the land], vs. 38. Respecting Joshua and Caleb, see above [no 7090]. 7181. (And Moses spake these words unto all the sons of Is rael: and the people bewailed greatly], vs. 39. The wailing arose from the privation of those things for which they were hoping, namely, the possession of the land of Canaan. In place of the people is meant an idolatrous or natural man, for all natural men are idolaters, and place righteousness in externals; so also, vice versa. Hence the wailing, even though previously they had de sired this, namely, death [vs. 2]. That the possession of the land, that is, of the riches and glory of the world, which are signified by the land of Canaan in the external. and internal senses, was the cause of their wailing, is evident from what follows. For they wished to invade the land by their own daring. 7182. [And they rose up before the dawn, and gat them up into the top of the mountain, saying, Behold us; (and) 6 we will go up unto the place whereof Jehovah hath spoken: for we have sinnedJ, vs. 40. That the people wept the whole night, see verse 1. And now it is said that they rose up before the dawn. As to what the dawn is, see above [no 1459, 1467-68]. By [their going up to] the top of the mountain, or by the mountain where was the Ama lekite and the Canaanite, is meant their going to the worship to which the natural man goes up, that is, from the lower mind to the rational mind where is the top of the mountain to which they can
Omitted by Schmidius.

III Ad. 7355-7358

867

7183-7186]

THE WORD EXPLAINED

rise up. But they can never rise any higher, that is, they cannot rise to man's heavenly things here represented by the land; for it is also said in the text that from the mountain they wished to go up to the place whereof Jehovah spake, that is, to heaven, repre sented by the land of Canaan. Otherwise," going up" would not have been said, but" going down from the mountain." And when they get there, they boast and say, Behold us. 7183. So likewise now, at the last time; for a natural people, trustmg in their own works, and thinking that heaven is promised them, as do t.llll> and other like people, now, when they are in the lower heaven=wlHle formerly they h~:d bel~~_~iliJ:h!l!.!~e earth had be~l-ro~i~(Cfliem,forthe state in which they are, rules th~nd their endeavors are determined to such things as ( are then present in the state-wish the promise to be heaven, tho.!1gh_inJii~j;.he'y had not wishea-fo~"!1d~rs!an<!anything what e,:~eI."nLng_thehea~en of Go~t~le~siah. 1.!-.-4. That this oli!.e now go up into the mountain, and from their innate disposition wished to go up into heaven, this f"(;.n bear wItness to thatt~k fue kin d~ of God Messiah, in which the had not believed, to belon to them ( scl~and so have desired to occupy it, but with vain ~or. Therefore they here say, We will go up unto the place whereof J ehpvah hath spoken. (?185 The text adds that they say, For we have sinned. The acknowledge their crimes, namely, that they have been ~laters, and that they have so often sinned. This they can never deny, for that they say it, is written down by Moses. But still the do not de ist, because they think the whole of e wi h to admit hardl any heaven belongs to them ( one save their own. They adore Abraham and Jacob and also Moses. They do not know that the ods whom they had in their hearts rule and insti ate them. ~ the are~on 1 tinuall rebellious. 7 J 7186. [Bu;--;;;es said, Wherefore now do ye transgress the mouth of Jehovah? And this shall not be prosperous. Go not up, for Jehovah is not in your midst; that ye be not smitten before your enemies], vs. 41, 4~. Although it is said to them that they

;-arw

s.v.,

'Nos. 7183-85 are dted by the Author in the Index: to his Memorabilia, ~i. See Table of Contents.

368

III Ad. 7359-7363

NUMBERS XIV: 41-45

[7187-7189

should not attempt this, as Moses now says in the text, and that they could never succeed in it because God Messiah is not in their I midst, that is, is not amon th m and in their heart, but that they have t!t.e eIl~mY;; thci;leader, yet to this they a~ still dear-As to what enemies mean, see just below [n. 7187]. 7187. [For the Amalekite and the Canaanite are there before you, and ye shall fall by the iron: because ye are tur~ay from-af!...ef Jehovah; therefore Jehovah will not be with you], vs. 43. But the Amalekite and the Canaanite are there before you, that is, are in them. As to what is meant by the Amalekite and Canaanite, see above en. 7166]. They carry this en y in themselves and so before them; for they were in the supreme light of miracles, see verse 11. These are the enemies treated of in the immediately preceding verse (4~). Thus they fall by the iron, the iron being t~_spear. That is_ako c.!!,lled . _on which is of tpe body and fights with them and slays them; for copper is the natural mind, while iron is the body. Thus they fall.!Jy JJ.!eir own arms. For thejr sta~ is su~h that,jLthe re"'n;ar~ in the sli htest) ;a- loosened with iJ!e!!!, ~ if li~se is given th_em, they at o~e rush, -{the one against the other. They can spare neither their comrod; ~ ~~ a little child. -Toey reathe- the deat of all. - - - -- ------ ~ Nor can it be otherwise.:. their ~~~e being such that of themselves ey pursue alTmen wlth hatred. Nay, they are at odds {even within themselves. The-d---C;- indeed love themselves, and fr yet do not love themselves, there bein nothin in them that is iiOt in discord. Hence comes the spirihJal death of each one of them; f~n}_~i~o~selfis uuiQu als9~m~ one's own, be( cause they are ruled by God Messiah, and this is life. s 7188. They are turned away from J ehovah. This is the state of those who live in inverted order and who when thinking themselves to look upward, tend downward, namely, to nature, it being downward to nature that their natural soul draws them, etc., etc. 7189. [Nevertheless, they rose up, to go to the top of the mountain; but the ark of the covenant of Jehovah, and Moses, moved not from the midst of the camp. Therefore the A malekite and the Canaanite which dwelt in that mountain came down, and
This indented part of n. 7187 is cited by the Author in the Index to his Memorabilia, s.v., Judaei, Odium. See Table of Contents.

III Ad. 7364-7367

-----

369

7190]

THE WORD EXPLAINED

smote them, and crushed them, even unto H ormah], vs. 44, 45. These words are now understood. It is added in the text, they rose up-which is the same thing as what was said previously, namely, that they wished to be above-but that they were smitten and crushed, even to Hormah, which was in the valley or in the wilderness. Observe: That the Amalekite and Canaanite are said in this verse to be in the mountain, and previously (vs. fl5) to be in the valley, comes from the signification as to what the Amalekite and Canaanite are. 7190. The ark of the covenant [of J ehovah] and Moses, not being with them, involves that heaven in 'whose midst is God Mes siah was not with them, and did not move. For when God Messiah does not move, that is, is not with a man, then the man falls; see above.
NUMBERS

XV

1 And J ehovah spake unto Moses, saying,

~ Speak unto the sons of Israel, and say unto them, When ye be come unto the land of your habitations, which I give unto you, 3 And will make an offering by fire unto Jehovah, a whole burnt offering, or a sacrifice in putting forth a vow singly, or from freewill, or in your set feasts, . . . 4 Then shall he that offereth his offering unto Jehovah bring a mincha of fine flour, one tenth, mingled with the fourth of an hin of oil: 5 And wine for a drink offering, the fourth of an hin shalt thou prepare upon the whole burnt offering or sacrifice, for one lamb. 6 But for a ram, thou shalt prepare a mincha; of fine flour, two tenths, mingled with the third part of an hin of oil. 7 And wine for a drink offering, the third part of an hin . . . 8 And when thou preparest a son of an ox for a whole burnt offering, or for a sacrifice in putting forth a vow singly, or for peace offerings unto J ehovah: 9 Then shall he bring with a bullock a mincha of fine flour, three tenths mingled with half an hin of oil. 10 And thou shalt bring wine for a drink offering half an hin; . . .

370

III Ad. 7368

NUMBERS XV: 1-31

1~ According to the number that ye shall prepare, so shall ye do to everyone according to their number. 13 Every native shall do these things after this manner, that he may offer an offering made by fire, of an odor of rest unto Jehovah. 14 And if a sojourner sojourn with you, or whosoever be in the midst of you in your generations, and will make an offering made by fire, of an odor of rest unto J ehovah ; as ye do, so he shall do. 15 As for the congregation, there shall be one statute for you and for the sojourning sojourner, a statute of eternity in your generations: as ye are, so shall the soj ourner be before J ehovah. 16 One law and one judgment shall be for you, and for the sojourner that sojourneth with you. 17 And J ehovah spake unto Moses, saying, 18 Speak unto the sons of Israel, and say unto them, When ye come into the land whither I bring you, 19 Then it shall be, that, when ye [desire to] 9 eat of the bread of the land, ye shall offer up an heave offering unto Jehovah. ~o Ye shall first offer up a cake of your doughs, an heave of fering; as the heave offering of the threshingfloor, so shall ye heave it. ~1 [Therefore] 1 of the first of your doughs, ye shall give unto Jehovah an heave offering in your generations. ~~ And if ye have erred, and not observed all these precepts, which J ehovah hath spoken unto Moses, ~3 All [I say] 2 that [Jehovah] 2& hath commanded you by the hand of Moses, from the day that Jehovah commanded, and thenceforward in your generations; ~4 Then it shall be, if hidden from the eyes of the congrega tion, ought be committed by error, all the congregation shall make one bullock, the son of an ox, a whole burnt offering, . . . and his mincha, . . . and one kid of the she goats for a Sin. ~5 And the priest shall make atonement for all the congrega tion [of the sons of Israel] ,3 and it shall be forgiven them;

Added by Schmidius.
Added by Schmidius.
Substituted by Schmidius for the Hebrew and.
.. Omitted by Schmidius, but supplied in his Errata.
Omitted by Schmidius.
1

371

7191]
~6

THE WORD EXPLAINED

It shall be forgiven [I say], all the congregation of the sons of Israel, and the sojourner that sojourneth in their midst;
~7 And if any soul sin by error, he shall bring a kid, the daughter of her year, for a Sin. ~8 And the priest shall make atonement for the soul that hath gone astray in his sin, by error, before Jehovah, to make atone ment for him; so shall it be forgiven him. ~9 As for the native among the sons of Israel, and for the sojourner that sojourneth in their midst, for you there shall be one law for him that doeth by error. 30 But as for the soul that doeth with a high hand, whether he be of the native, or of the sojourner, the same blasphemeth Je hovah; and that soul shall be cut off from the midst of his people. 31 Because he hath despised the word of Jehovah, and made vain his precept, being cut off, that soul shall be cut off; his iniq uity shall be in him.

7191. The subject now treated of is the sacrifices which they were to make in the land of Canaan; also the sojourner, that he should make sacrifices in the same way as the people, that is to say, that there was one statute for the sojourner and the native; finally, the punishment of a sin committed by error, and of one not com mitted by error. These matters, such as the sacrifices and the so journer, have indeed already been treated of, but they are now brought up again because the covenant had been wholly broken. Thus the statute respecting the sacrifices was renewed, and it was commanded that they should institute these sacrifices in the land of Canaan; thus, that their sons or little ones and those who were below twenty years should worship God Messiah in this manner. Wherefore, He now willed to have no further sacrifices from them, nor any worship. Thus, in the wilderness the representative church seems to have been abrogated except in respect to what Moses and Aaron did about the tent of assembly. Moreover, it was now commanded more strictly than before, that there should be one statute for the sojourner [and the native, vs. 14-16]. What is involved in this is, that the gentiles were now drawing near, while the people wished entirely to renounce the worship of
'The Hebrew is them.

III Ad. 7369

NUMBERS XV: 1-31

[719~-7193

God Messiah. In like manner also, a most grievous punishment was now imposed for every crime; for he who sinned, but not in error, is said to blaspheme J ehovah [vs. 30 J. Moreover, an ex ample is given in one who cut wood on the sabbath day. Prior to their again falling into idolatry, the judgments had not been so severe; afterwards, the sin was surely sevenfold greater, and the law much more severe, etc., etc. 7192. And now first as concerns the sacrifices. It is here laid down what shall be the ratio of the mincha with oil, and what the ratio of the drink offering of wine, when it is a lamb, when a ram, and when a bullock; and this, as applied to all the sacrifices in gen eral, but not to the sacrifices for sin and guilt, these being treated of in the next following verses of the chapter. For the whole burnt offering and for votive sacrifices and those made of free will, and in the set festivals, FIRST: If it is a lamb, the mincha shall be of one tenth part of fine flour, one fourth of a hin of oil; the drink offering of wine, one fourth of a hin. SECOND: If a ram, the mincha shall be of two tenths part of fine flour, with one third of a hin of oil; the drink offering, the wine then being one third part of a hin. THIRD: If a bullock, a mincha of three tenths of fine flour, with one half of a hin of oil; the drink offering, wine, one half of a hin. 7193. Here, then, three classes are signified. In the inmost sense, by the whole burnt offering and the sacrifice of a lamb [vs. 4, 5] are signified those who are justified by faith, or faith itself, this, in the inmost sense, being the whole burnt offering and the sacrifice. But the mincha with its oil, in the inmost sense, is love, while the drink offering of wine, in the inmost sense, is imputed righteousness, the wine being here in place of blood. The ratio, that is, how much of love and how much of imputed righteousness will be with those who will be in inmosts, is signified by the ratio of the mincha and the drink offering in the sacrifices, that is, in the faith-which quantity is the greatest. This can be evident from a calculation, although the quantity is greater [in the third and sec ond class], this being the case because the number of those who are in things interior and more interior is greater than that of those who are in the inmost, the ratio being as one fourth to one sixth or

III Ad. 7370-7371

373

7194-7195]

THE WORD EXPLAINED

as three to two. 6 There is a like ratio between those who are in in teriors, and those who are in things more interior. This ratio has not previously been given, nor was it given in respect to the wine and its proportion in the whole burnt offerings and sacrifices. Confer the first chapter of Leviticus. 7194. This ratio which is now laid open concerns those who are in the kingdom of God Messiah, for it is said that it shall be thus in " the land of your habitations" [vs. 9l], by which is represented the heaven of God Messiah, and so his kingdom, which they then represented in the whole burnt offerings and the sacrifices. Not so, however, in the wilderness; there they represented the church militant and the spiritual temptations of the True Israel. But because that people was wandering in the wilderness, and, being evil, succumbed in all temptations, it could not be the true church of God Messiah, and so could not reflect 7 that church, but could only represent it as a compound person, and this as a person in a single individual, who, although he wandered and was unclean, could still represent the life of the faithful in the church of God Messiah on earth. 8 7195. Because they were now wandering in the wilderness, they could no longer represent in their worship, that is, in their 9 sacrifices, the [three] classes now treated of, and which were rep resented by the order in the tribes, respecting which see above [n. 67191 seq.], and in the types around the tent of assembly. It was different when they came to the land of Canaan, which in itself then
According to the subjoined table, where the fractional quantities of the oil and wine are reduced to a common denominator, this should be one fourth to two aiwths, or [as between the third and second class 1 as three to two.

Sacrifices of:
Lambs Rams Bullocks

Flour

Oil

Wine
1

113 10 "'4 HI

"4
13 1
3 1 13

13
10 3

4
113 6 ~

3"
,1

=6
3

10

="6

, See n. 51137 note, 5796, 6867.

The latter half of this paragraph is emphasized by "Obs., Obs.," written in the margin. [Crossed off: 1 sacrifices-for after the second covenant which had been broken, theY' had fallen back into idolatry. Therefore a representation of the kingdom of God Messiah by their worship could not have been pleasing; nor

374

III Ad. 7379l-7373

NUMBERS XV: I-Hl

[7196-7199

represented the kingdom of God Messiah, as it then likewise repre sented the church. 7196. In general, the matter is thus. Whole burnt offerings and sacrifices signify all the worship of God Messiah. In the rep resentative church, this consisted in sacrifices and was an external worship signifying internal worship, that is, the adoration of God Messiah from faith. In that worship, there must necessarily have been that which in the new church is signified by bread and wine and what these signify is clear from the words of God Messiah. Bread and wine, which are the symbols of the new church, were represented in the primitive church by the mincha and drink offer ing. The mincha, being of fine flour, was the bread, the drink of fering was of wine. Thus both were present in the representative church. In general, the mincha or bread signifies all heavenly food, and the drink offering all that which makes food nourishing. Thus the mincha is love and charity, and the drink offering, intelli gence, for without the intellect, nothing can be loved, that is, can come from the will. But these matters are in themselves so abun dant that they cannot be set forth in a few words, for in themselves they contain all the mysteries of faith and regeneration. 7197. As regards the proportion between the mincha and the drink offering for the sacrifice of a lamb, a ram, and a bullock, this also contains mysteries; for by the sacrifice of a lamb [vs. 5] was signified inmost worship, and therefore in that sacrifice there was more of the mincha and drink offering. 1 The mincha and drink offering was everywhere of one measure, as is evident from the words; but the quantity was greater in the ratio calculated which is here set forth. 7198. Verses 1 to U inclusive have now been explained. It is now commanded that these things should be observed in the land of their habitations [vs. ~], because then they were to represent worship in the kingdom of God Messiah, etc., see above [n. 7194]. 7199. [Every native shall do these things . . . And if a 30 journer sojourn with you, or whosoever be in the midst of you in your generations, and will make an offering . .. unto Jehovah; as ye do, so he shall do. As for the congregation, there shall be one statute for you and for the sojourning sojourner, a statute of
1

Confer n. 7193 note.

III Ad. 7374-7377

875

79l00]

THE WORD EXPLAINED

eternity in your generations: as ye are, so shall the sojourner be before Jehovah. One law and one judgment shall be for you, and for the sojourner that sojourneth with you], vs. 13-16. It is said that there shall be one law for the native and the sojourner, and this is stated here more frequently and more expressly than anywhere else-an evidence that sojourners or gentiles were chosen, so that no difference would be made between Jews and gentiles; for among the former, it was the little ones who were chosen to be introduced into Canaan. Thus there was now to be no discrimination; all the earth shall be filled with the glory of God Messiah (chap. 1421 ). Hence, then, all those are called Israel among both Jews and gentiles who acknowledge God Messiah. The descendants of J acob claimed the prerogative for themselves; but because they repudiated the mercy of God Messiah, and did not suffer themselves to be chosen and so to be led into the land of Canaan, for they wished so often to return into Egypt and in their heart they loved Egypt, therefore, the mercy of God Messiah was now transferred to the gentiles. This, moreover, was foreseen when the land was promised to Abraham and his seed. That such is the case is evident from all that has preceded, that is to say, from the promise made to Abraham and also from the explanation of the words thereof in their genuine sense, and from the sayings of the prophets, etc., and, finally, from justice which is universal, that is to say, from mercy to the entire human race; and the event has proved the same thing, for God Messiah willed first to gather in this people, but because this was vain, his mercy was transferred to the gentiles, yet in such way that the door is open to the Jews also if they wish to understand. 7200. The text first treats of the native and the sojourner, that they shall worship God Messiah in the same way; for sacrifices were to be made in the same way, not only by the sojourner in their midst, but also 'by the sojourner outside them who was so journing with them, that is to say, by all men wheresoever living, who wish to worship God Messiah; and also by him who will come later, for it is said in your generations (vs. 14 and 15), it being a statute of eternity for their generations. As ye shall do, so shall he do, that is to say, as they learn from the institutes and law given to this people, so shall they do, which meaning is involved in these words, etc., etc.
376

III Ad. 7378

NUMBERS XV: 13-19

[7~01-7~0~

7201. That this will be universal is evident from verse 15, for there the words are said to the congregation. He is here speak ing to those who will be introduced into Canaan and will represent the kingdom of God Messiah, but not to the people who would die in the wilderness. Therefore the text reads, as ye are, so shall the sojourner be before Jehovah. There is no discrimination. Yet the Jews of that time and at the present day made the utmost dis crimination. They despise the gentiles, and reject them; and they pursue with reproaches those who taught the gentiles the Gospel. And now also they think themselves alone the elect, when yet the law here is clear, that sojourners shall be the same before Jehovah [as themselves], and consequently, each one according to his faith or his worship from faith, etc. And now, in verse 16, this is con firmed for the third time. By the sojourner that sojourneth with them is meant here, as before, the entire world, etc. This is again confirmed in verse ~9. 7202. [Speak unto the sons of Israel, and say unto them, When ye come into the land whither I bring you, then it shall be, that, when ye (desire to) 2 eat of the bread of the land, ye shall offer up an heave offering unto Jehovah], vs. 18, 19. Here again a pre cept is given as to what is to be done in the land of Canaan; but not in the wilderness, for all there were to die. Thus he now ad dresses those who were below twenty years of age and, at the same time, he saw them in the land of Canaan, as it were, for in Jehovah God the present and the future are the same thing. Here, there fore, it is now laid down that first of all God Messiah is to be adored from faith. Thus, the first fruits must be a heave offering -respecting which, see above [n. 5034 seq.]. For the bread of the land which they shall eat, and also the cakes of the first doughs [vs. ~1] mean all heavenly food, and this can by no means be nour ishment for them unless those things be first offered to God Mes siah which are his. This the Messiah teaches, to wit, that first of all they should seek the kingdom of God Messiah, and then all things will follow [Matt. 633 ] ; thus there will be a blessing in all things; for when God Messiah, that is, his kingdom, is in first things, he is also in all. Thus everything is directed to the veri most end which is the kingdom of God Messiah. The intuition of ends carries this with it, that everything tends to the very end to
Added by Schmidius.

III Ad. 7379-7380

377

7~03-7~05]

THE WORD EXPLAINED

which they look. The mediate ends are then directed by God Mes siah, etc., etc. 3 7203. [Ye shall first offer up a cake of your doughs, (JJn heave offering; . . . of the first of your doughs, ye shall give unto J e ho'Uah], vs. ~O, ~l. These words have now been explained-the offering up of a heave offering of one's own which one has received from God Messiah, and so the giving of it, etc., etc. 7204. [And if ye have erred, and not observed all these pre cepts, which J eho'Uah hath spoken unto Moses, all (I say), that (J eho'Uah) 4 hath commanded you by the hand of Moses, from the day that J ehovah commanded, and thenceforward in your genera tions], vs. ~~, ~3. That they were to offer up of the first fruits of all things in the field, and to give them to God Messiah, is now commanded; and this in general by "the heave offering of the threshing-tIoor" [vs. ~0J. But since the last end which is also the first, contains within it many intermediate ends which lead to it, therefore the text now treats of the observance of the inter mediate ends leading thitherward. These ends or these means are embraced in the precepts given by Moses, when looked at in their inmosts. It is of these, therefore, that the text now treats. 7205. Here, however, it must be observed that it was enjoined on them most strictly to observe all the precepts, and if they did not most strictly observe them, they would be cut off from the midst of the people (vs. 30, 31). Furthermore, atonement was to be made for that which is done by error or ignorance [vs. ~4-~8]. The reason why the strictest observance was now proclaimed and was soon confirmed by an example, is because they had now once more broken the covenant, and still wished to merit heaven. For the more one places righteousness in externals or thinks himself saved by the works of the law, the stricter is the observance en joined on him; and the more one recedes from God Messiah, the more is it permitted him to trust in himself or his own works. This obligation increases, the less one suffers oneself to be led by God Messiah. God Messiah is the internal law, being he who from his will thus disposes man to the observance of all those things which look to him and his kingdom, it being thither that every law tends. - Thus, nothing can be damnable to one who lives in God
No. 720S! is emphasized by " Obs., Obs.," written in the margin. Omitted by Schmidius.

378

III Ad. 7381-7383

NUMBERS XV: flO-fl8

[7fl06-7fl07

Messiah. The opposite then is the case with those who recede from him. If these break the law, even in the least measure, they are condemned. And since there is no man who does not break the law every least moment, which comes from man being nothing but evil, therefore he must needs be condemned.... Yet, because the people still represented sons of the true Israel, it was not permitted them to break the law in externals, for then the representation would have perished. Therefore it was enjoined on them most strictly to observe the precepts which, because they were idolaters, were then understood by them in no other way than as consisting merely in externals. 7206. It is this that is now enjoined, not only on the people then present, but also on all its posterity. Therefore it is said, And thenceforth in your generations. And now follows, first transgression by error, and then sin done on purpose and with full knowledge. Thus it is evident from the words how strict the obligation was at this time. 7207. [Then it shall be, if hidden from the eyes of the congregation, ought be committed by error . .. And the priest shall make atonement for all the congregation, . . . and it shall be forgiven them; . . . and the sojourner that sojourneth in their midst . .. And if any soul sin by error, . . . and the priest shall make atonement for the soul . .. so shall it be forgiven him], vs. fl4-fl8. These verses treat of transgression arising from error. What error is can be evident, namely, that the man knows no other than that it is not a transgression, thus, that his being aroused comes from hereditary evil which he is unable to resist; or that it is the ignorance spoken of above [n. 7171]. Ignorance itself excuses; but not so in this people, who now wished to make themselves righteous by their own powers, thinking thl!-t if only they observed the precepts of Moses in externals, they would be saved, and so could enter the land of Canaan. It was now promised them that, if only they strictly observed the precepts of Moses in externals, they would be introduced into the land. But that none did observe them can be sufficiently evident from the fact that they all died in the wilderness as had been foreseen. The observance of the law in externals cannot be other than easy, to wit,
* The words between the asterisks are emphasized by " Obs., Ohs.," written in the margin.

Ill. Ad. 7384-7385

379

7~08-7~09]

THE WORD EXPLAINED

that they were not by words to profane the divine worship in front of anyone; that they were to honor their parents in actions and speech; that they were to observe the seventh day and were then to rest; that they were to make sacrifices, to come together at the set festivals, and there eat the greater part of the sacrifices with gladness, etc. It was not enj oined on them that they should observe the internal law, for to them this was impossible, seeing that they wished to be led by themselves. Against this law they sinned in thousands and thousands of ways, nay, in myriads of myriads, not only every moment but within every least moment. This I can sacredly bear witness to, namely, that when a man is not led by God Messiah, he sins within every least moment. But who will believe this ? Yet, he who is able to know what myriads of evil affections are contained in a single depraved affection-for the affection which appears is merely a sum total, exceeding large, which contains within itself myriads of like affections-can never doubt concerning this truth. Therefore never, in the least of all moments, can man do anything that is good whereby he can merit salvation. Now therefore it is by all means the righteous ness of the Messiah that must be imputed. But to them it was a benefit, that they might have merited, as it were, possession of the land of Canaan, as regards the land, if they could have observed the precepts in externals, etc., etc. 5 7208. It is said in the text that when it was a case of error error namely, in externals-the priest shall make atonement for all the congregation (vs. ~5), and shall mal'e atonement for the soul (vs. ~8). But that the priest, that is tb say, Aaron, could make atonement for anyone when he also was an idolater and was among those who were to die in the wilderness, this can at once be seen by everyone to be absurd; for how can a priest bear sin and make atonement therefor, when it is for himself more than others that atonement must be made. One who enjoys any reason can see that this involves the Messiah who is Priest to the Most High, who will make atonement and who will pardon, etc., etc. 7209. [As for the native among the sons of Israel, and for the sojourner that sojourneth in their midst, for you 0 there shall be one law for him that doeth by error], vs. ~9. Concerning the so
No. 7907 is emphasized by " Obs., Obs.," written in the margin. The Hebrew is them.

380

III Ad. 7386-7387

NUMBERS XV:

~9-30

[7~lo-7~1l

journer, see above [no 7199 seq.]. The sojourner here treated of is one who was soj ourning in their midst, as the words read; thus, one who wished to live in like manner as they. In verse 14, a dis tinction is made between sojourners who are sojourning with them, and those who are in their midst. Those who are in their midst are those who 7 were like them; and in that verse the like benefit was given to the sojourner who was sojourning in their midst, that is, who was living as they lived. But sojourners who were sojourning with them are not meant in the present text; for pre viously a distinction had been made. 7210. [But as for the soul that doeth with a high hand, whether he be of the native, or of the sojourner, the same blasphemeth Je hovah; and that soul shall be cut off from the midst of his peopleJ, vs. 30. It is said with a high hand, that is, from purpose, for it is contrasted with those who act by error. Here native and so journer are again mentioned. Hence all discrimination between this people and the gentiles is now taken away, for there will be one law for all and one judgment for all [vs. 16]. If the so journer were such as was that people, he would be punished in like manner. If that people were like others, namely, internal men, the same law and the same judgment would be for them. There -fore all discrimination is now taken away. 7211. The reason why there was so severe a judgment on those who did not observe the precepts delivered by Moses, was because they thus blasphemed God Messiah; for, in the supreme sense, all the precepts look to God Messiah; see above [n. 7~05]. There fore there is not one of them that does not bring death; and there fore when men sin against one precept, they sin against all, as is confirmed in what follows, by the case of a man who profaned the sabbath [vs. 3~-36J. By the seventh day is meant the kingdom of God Messiah and consequently God Messiah himself, he being his kingdom. Therefore that man was condemned to death. In other respects, the judgment is an extremely harsh one, but it was decreed for the reason previously spoken of. For they were all to die in the wilderness, and they died because none could fulfill the law in externals, and still less in internals, as the reader may see stated above [n. 7~07]. It is indeed said that, because of their murmurings, their bodies would fall in the wilderness [chap. 1429 ],
1

[Crossed off:] were in a like doctrine.

III Ad. 7388-7389

381

THE WORD EXPLAINED

but they who did not fulfill the law in externals are damned with spiritual death, for it is said that this was a blaspheming of God Messiah, and that his soul would be cut off from the midst of his people, his iniquity being in him [vs. 31]. Therefore all were now included under damnation, for the words are clear. Who then will save them? For now there can be no atonement by sacrifices, such as formerly were made for sins and guilt (respecting the sac rifices for guilt and sin, see above [Lev. 4]), as, if one touched a dead body on purpose, etc. But who they are who sinned with a high hand or on purpose, when they now were living in those dense darknesses, Jehovah God alone knows. Since they were in idolatry, they could indeed act from purpose against the statutes of Moses, but whether they could act against internal precepts, God Messiah knows, etc., etc. 7212. [Because he hath despised the word of Jehovah, and made vain his precept, being cut off, that soul shall be cut off; his iniquity shall be in him], vs. 31. It is now explained what blas pheming J ehovah is. It is the despising of the Word of J ehovah which, in the supreme sense, is despising God Messiah himself, he being the Word of Jehovah. To make vain his precept involves the same thing, for all the precepts look to God Messiah. Hence in that soul is iniquity, which iniquity has regard to its state after death, for were there no state after death, there would be no iniq uity in that soul. This iniquity is in the soul, that is, in its life after death; it is born of the depraved disposition of those who worshiped strange gods, it being nothing but hatred that rules them, for they are led by hatred or evil.
NUMBERS

XV

3~ And while the sons of Israel were in the wilderness, they found a man gathering sticks upon the sa.bbath day. 33 And they that found him gathering sticks brought him unto Moses and unto Aaron, and unto all the congregation. 34 And they put him in ward, because it was not declared what should be done to him. 35 And J ehovah said unto Moses, Slaying, the man shall be slain: all the congregation shall stone him with stones without the camp.
38~

III Ad. 7390

NUMBERS XV: 31-41

[79l13

36 Therefore all the congregation brought him without out side the camp, where they stoned him with stones, that he died; as J ehovah commanded Moses. 37 And Jehovah spake unto Moses, saying, 38 Speak unto the sons of Israel, and say unto them that they make them a fringe upon the borders of their garments in their generations; and they shall put upon the fringe of the borders a thread of hyacinth: 39 That it may be unto you for a fringe, that ye may look upon it, and remember all the precepts of Jehovah, and do them; and that ye seek not after your own heart and after your own eyes, after which ye are wont to go a whoring: 40 That ye may remember [I say],7a and do all my precepts, and be holy unto your God. 41 [For] 7a I am Jehovah your God, which brought you forth out of the land of Egypt, to be your God: I am J ehovah your God.
7213. [And . .. they found a man gathering sticks upon the sabbath day. And they . .. brougnt him unto Moses . .. And J ehovah said unto Moses . . . all the congregation shall stone him with stones without the camp. Therefore... they stoned him with stones, that he died], vs. 39l-36. The above is now confirmed by an example, the statement namely, that a sin against one pre cept of the law was a sin against all, inasmuch as each contains damnation. For [in verses 30 and 31] it is said that the soul would be cut off from his people, and his iniquity is in him, and here, that, slaying, he shall be slain, and all the congregation shall stone him outside the camp, this being the cutting off from his people. That he was cut off follows clearly from the fact that a single sin is the sum of an indefinite number of sins which are not known by the man, for there is evil in everyone, even from the root. Thus he is, as it were, a wood which grows thus from a root. This is imputed to man when he confides in his own powers and wishes to make himself righteous. Not so when he embraces God Messiah in faith and so is led. Then, by faith, the righteousness of the Messiah is imputed to him. Take for example, the doing of work on the seventh day as on other days. In itself, arid aside from the prohibition, this does not seem to involve evil. But the
,. Added by Schmidius.

III Ad. 7391

383

79l14-79l16]

THE WORD EXPLAINED

prohibition comes from causes in things more interior, inmost, and supreme. The seventh day signifies the kingdom of God Messiah, thus the Messiah himself. Man must then rest and should give himself up to be ruled solely by God Messiah. Thus he must be void of other cares which interfere. He who thus carries the king dom of God Messiah within himself, banishes such cares from his mind every moment, etc., etc. Hence then so severe a punishment. But when God Messiah rules the man, God Messiah being the king dom itself, he withdraws the man from such things as are opposed to his kingdom. 7214. But all that was enjoined on the people was, that they should rest as to the external man, and should do no work with the body. The reason for this was that they might represent the kingdom of God Messiah; but when they did work, they no longer represented that kingdom. Thus this was a hindrance to the angels or the choir of angels, for which reason there came an opposite representation. Therefore it was necessary that the choir of angels should then withdraw; for the choir of angels could not take up the least thing which was at all contrary to the kingdom of God Messiah. That the representation was such that among this people they took up objects from the external man alone, and never from the internal, and, in this people, not even from the interior, see above [n. 549l1, 559l5-9l6]. Had they taken them from the interior man, who was idolatrous, the representation could never have endured but would at once have perished. 7215. In the universal sense, by the gathering of sticks of wood is meant every labor of the external man; for by wood here and sometimes in other passages is meant that which is gathered in by the senses and laid up in the memory or natural mind. Conse quently it signifies the giving of oneself up to servitude; for hewers of wood were the meanest servants [J osh. 923 ]. Such is the sig nification of wood in the natural man, because he takes this from Adam when he ate of the wood of knowledge. Not so in the in ternal spiritual man. 7216. That on the seventh day, not only the people, but also their servants and likewise their bullocks, were to rest, that is, to cease from their labors, signifies that they should then be free from such things as are servile, that is, from operations aroused by the external senses, and from actions proceeding from the natural

384

III Ad. 7399l-7394

NUMBERS XV:

3~-39

[7~17-7n8

mind, and should then call to mind only the miracles and the bene fits of God Messiah. This had been strictly commanded before, but now these things were also to be called to mind by the fringe on the borders of their garments spoken of presently [vs. 38]. This calling to mind of the miracles, the benefits, and the precepts, was the sole means for their reformation, for then God Messiah can operate, it being by means of knowledges given by God Mes siah that man is led to faith because to acknowledgment. But when the external man operates, the way toward things superior is closed, as it were, and everything is determined toward externals. The gate to that way is not opened except when man is in recollec tion of the precepts and the kingdom of God Messiah, etc., etc. 7217. [And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, and say unto them that they make them a fringe upon the borders of their garments . . . and they shall put upon the fringe of the borders a thread of hyacinth: That it may be unto you for a fringe, that ye may look upon it, and remember all the precepts of J ehovah, and do them; and that ye seek not after your own heart and after your own eyes, after which ye are wont to go a. whoring], vs. 37-39. And now, in order that their very eyes might be turned away from worldly things, it was commanded that they should make a fringe on the borders of their garments; for whenever they saw the fringe on their own garments or on those of others, they would then remember the precepts and into their mind would then be insinuated things which looked to God Messiah. Thus the gate toward things superior would be opened. 7218. These words now show, not only that God Messiah willed by every means to lead the people to himself and so continually to implant things which would lead them away from mundane affairs; but, since with 8 many this was vain, the fringe served the choir of angels to the end that from things external they could take up such things as looked to the kingdom of God Messiah; for it at once came to them what the fringe signified, just as in the case of each and everything in Aaron's garments, and in the tabernacle. This representation was carried up to the inmost angels and so to God Messiah. So long as this continued, namely, worship merely in externals, the choir of angels could remain, whatsoever the char
s [Crossed off:] most

III Ad. 7395-7396

385

7~19-7~~~J

THE WORD EXPLAINED

aeter of the people. Therefore it was only for the actuality of opposites that this people was punished. 7219. Who cannot see that God Messiah thus willed to lead man from externals to internals, that man also might be in the company of angels; for man is such, that is, was so created, that he can be among the choir of angels of the three classes, such a man being truly an internal man. But whether such a man ever ex isted, save Adam in his state of integrity, it does not seem possible to say, etc., etc. Of himself no man can ever be such, as neither was Adam. The Messiah alone was True Man. To him all things which were in his heaven were in correspondence and this from himself. 9 7220. All that is here said involves that 'the kingdom of God Messiah was outside them, and not within them. This is signified by the fringe upon the borders of their garments, a fringe being something joined on outside the garments. The latter signify the external man, and the borders of the garments are all its opera tions. Furthermore, the thread of hyacinth signifies love, etc., see above [no 4807,4838,4889]. That they might thus be drawn away from worldly things, it is said that so they might not seek after their own heart, that is, call to mind the things to which their heart or disposition impelled them, and which were thus their loves; and likewise, after their own eyes, that is, that which they were thinking. The eye signifies interior intuition, and this, when it arises from the heart or disposition, makes them to commit whore dom (as to what whoredom is, see above [n. 7174-75]) ; for it is all that which is contrary to the kingdom of God Messiah where is conjugial love. Thus, they are now described as they were in teriorly. 7221. [That ye may remember, (I say), and do all my pre cepts, and be holy unto your GodJ, vs. 40. That they were thus led to the internal man is evident from this verse; for, according to the more interior understanding of these words, it is recollection and actuality that make God Messiah to rule them, it being thus that God leads them when they remember and do; nor is it theirs that they remember and do. 7222. [I am Jehovah your God, which brought you forth out of the land of Egypt, to be your God: I am Jehovah your GodJ,
No. 7219 is emphasized by "Ohs.," written four times in the margin.

386

In

Ad. 7397-7400

NUMBERS XV: 40-XVI: 1-35 vs. 41. It is again confirmed that God Messiah led them from servitude when from the external man to the internal. That these words look to reformation etc., etc., can be seen by anyone. NUMBERS XVI 1 Now Korah, the son of Izhar, the son of Kehath, the son of Levi, took also Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, ~ And stood before Moses; and also two hundred and fifty men of the sons of Israel, princes of the congregation, the elect of the assembly, men of renown. 3 And they were gathered together against Moses and Aaron, and said unto them, Ye have too much; for all the congregation, all of them, are holy, and Jehovah is in their midst. Wherefore then lift ye up yourselves above the whole congregation: 1 4 And when Moses heard it, he fen upon his faces: 5 And he spake unto Korah and all his company, saying, In the morning J ehovah will make him known, who is his, and who is holy; and will cause him to draw near unto him: for him whom he hath chosen for himself will he cause to draw near unto him. 6 This do: Take you censers, Korah, and all his company; 7 And put fire therein, and put incense thereon before Jehovah to morrow. And be it that the man whom Jehovah hath chosen, let him be holy. Ye are too much, ye sons of Levi. 8 And Moses said unto Korah, Hear, I pray, ye sons of Levi: 9 Is it a small thing unto you, that the God of Israel hath sepa rated you from the congregation of Israel, to have you draw near to himself to do the work of the habitacle of Jehovah, and to stand before the congregation to minister for them? 10 And hath made thee draw near to him, and all thy brethren the sons of Levi with thee: that ye seek the priesthood also? 11 For which cause thou and all [thy] 2 company are gath ered together against Jehovah: for as to Aaron, who is he that ye mUrmur against him? 1~ And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up:
2

The Hebrew is, above the congregation of J ehovah.

Omitted by Schmidius.

387

THE WORD EXPLAINED

13 Is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, while holding dominion over us, thou holdest dominion. 14 Neither hast thou brought us into a land flowing with milk and honey, to give us inheritance of field and vineyard. Wilt thou tear out the eyes of these men ? We will not come up. 15 And Moses waxed exceeding hot, and said unto Jehovah, Respect not thou their mincha: I have not taken any ass from them, neither have I done evil to one of them. 16 And Moses said unto Korah, Be thou and all thy company before J ehovah, thou, and they, and Aaron, to morrow: 17 And take ye, a man his censer, and put incense upon them, that ye may bring before Jehovah a man his censer, two hundred and fifty censers; specially thou, and Aaron, a man his censer. 18 And they took, a man his censer, and put fire upon them, and laid incense upon them; and they stood at the door of the tent of assembly; Moses also and Aaron. 19 And Korah gathered all the congregation against them unto the door of the tent of assembly. And the glory of Jehovah appeared before all the congregation. ~o And Jehovah spake unto Moses and unto Aaron, saying, ~1 Separate yourselves from the midst of this congregation, that I may consume them as in a moment. ~~ But they fell upon their faces, and said, 0 God, God of the spirits in respect of all flesh, If one man have sinned, wilt thou be wroth with all the congregation? ~3 And Jehovah spake unto Moses, saying, ~4 Speak unto the congregation, saying, Get you up from about the habitacle of Korah, Dathan, and Abiram. ~5 And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. ~6 And he said unto the congregation, saying, Come now, de part from-beside the tents of these wicked men, and touch nothing of their's, lest ye be consumed because of all their sins. ~7 So they gat up from beside the habitacle of Korah, Dathan, and Abira~, on every side: and Dathan and Abiram came out, and stood at the door of their tents, and their wives, and their sons, and their infants. ~8 And Moses said, Hereby ye shall know that J ehovah hath 388

NUMBERS XVI: 1-35

[7~~3-7~~4

sent me to do all these works; and not from mine own heart. ~9 If these men shall die as with the death of all men, and the visitation of all men be visited upon them; then J ehovah hath not sent me. 30 But if Jehovah have created a creation, and the earth have opened her mouth, and swallowed them up, and all that was their's, and they go down 3 alive into hell; ye shall know that these men have provoked Jehovah. 31 And it came to pass, when he had made an end of speaking all these words, that the ground clave asunder that was under them. 3~ For the earth opened her mouth, and swallowed them up, and their houses, and every man that was with Korah, and all their goods. 33 So they, and all that were their's, went down alive into hell, and the earth closed upon them, and they perished from the midst of the congregation. 34 And all Israel that was round about them fled at the cry of them: for they said, Lest the earth swallow us up also. 35 And there came Qut a fire from-with J ehovah, and consumed the two hundred and fifty men that offered incense. 7223. Here by Korah, etc., are represented all those who do not acknowledge God Messiah, the one only Mediator and Propitiator, but pass him by and approach Jehovah his Father 4 immediately; for there is no way to J ehovah his Father save by Him who alone is the Way and the Gate, He alone being the Mediator. 7224. Aaron, now anointed, represented the Messiah. Wherefore, together with his sons, he alone, and no other, was admitted to the holy of holies to minister. The house of Aaron, that is, Aaron with his sons, represents a single one. Now because Aaron with his sons represented the Messiah as to the work of redemption and intercession, for he made atonement for the people and bore the sins of the people and made atonement for them, therefore by Korah, etc., are now set forth those who do not acknowledge the mediation and redemption of the Messiah, but yet wish to approach J ehovah his Father. As to what punishment they deserve, this can he evident from the very heavy penalty inflicted on Korah;
See n. 7~58 note. Swedenborg first wrote Pment.

III Ad.

7401-740~

3S9

7~~5-7~~7]

THE WORD EXPLAINED

for they are then left to themselves ~nd their own righteousness, and by this righteousness so called they are condemned, there be ing nothing in man but what is profane. Thus, unless the right eousness of the Messiah is imputed to man, he is necessarily swal lowed up by the earth and let down into hell. 7225. [And Korah, the son of Izhar, the son of Kehath, the son of Levi, took also Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben], vs. 1. Korah was of the house of Levi, and Dathan, Abiram and On of the house of Reuben. Be cause the house of Korah perished and thus a whole house, there fore the text tells of whom he was born. Moreover, the office of the house of Kehath is described in chapter g31 and elsewhere. Therefore the holy things were in their charge, but under Eleazar ([ibid.] vs. g~). 7226. That he was of the tribe of Levi, and the other three of the tribe of Reuben, signifies, in the mystical sense, what their names signify in externals which are separated from internals. For conjunction or Levi, when separated from love, is disjunction or hatred; and seeing [or Reuben] in externals when separated from the intelligence of truth and good, and so from faith, is shade or not seeing. Therefore, these externals separated from in ternals are cold and night which are predicates of hell. Externals are separated from internals when men do not acknowledge the Mediator but have dared to approach Jehovah his Father imme diately, and so to pass by God Messiah; for approach of the pro fane to Infinite Holiness itself is never possible save by the Medi ator God Messiah. 7227. As to who Korah is in the interior sense, outside the hu man race, this can be evident from the series and the description, to wit, that he was the devil who did not wish to acknowledge God Messiah but wished to approach Infinite Holiness immediately. Therefore the earth swallowed him up and he was cast into hell. For he had been made a bond between heaven and the world, and thus a conjunction, as signified by the name Levi. But when, from the love of self and the world, he passed by the One only Mediator, he thereby became disjunction, or hatred, cold and shade, that is, hell. His being undei' Eleazar signifies that he was under the sons of God Messiah, being those who constituted the inmost and more interior heaven. Because he and his angels did
390

III Ad. 7403-7405

NUMBERS XVI:

1-~

[7~~8-7~31

not wish to constitute this more interior heaven, he rebelled, as Korah here rebels against Moses and Aaron who together repre sent God Messiah, Moses representing him as King, and Aaron as Priest to the Most High, etc., etc. 7228. Moreover, those also are represented who suffer them selves to be led by him, for he does the same thing in those whom he leads. He acts from that nature of his which he has acquired, and ther,efore acts upon them in like manner. From the things which stand forth, one learns by what leader men are carried along, etc., etc. 7229. [And stood before Moses; and also two hundred and fifty men of the sons of Israel, princes of the congregation, the elect of the assembly, men of renown], vs.~. Here are represented angels who were created perfect in their own degree, and who made one with the devil. They are said to have stood before Moses, by which is represented that they stood as rebels before God Messiah. They are caned men of the sons of Israel, because they so call themselves; for, naming himself the Messiah, the devil calls him self Israel and his angels sons of Israel. But in externals, when internals are separated therefrom, etc., they are like Levi and Reuben; they are also called princes of the congregation or assem bly/ for as vicarious heads, they are set over many, there being an immense number over whom they are set in that interior 6 heaven, as the reader may see stated above [no 7145]. They are likewise named the elect of the assembly and men of renown, being so named from the love of the world and self. 7230. So likewise now with those who suffer themselves to be led by him; they also so call themselves, etc., etc. 7231. [And they were gathered together against Moses and Aaron, and said unto them, Ye have too much; for all the congre gation, all of them, are holy, and Jehovah is in their midst. Wherefore then lift ye up yourselves above the whole congrega
Tremellius' translation. The autograph has interior, but since the "t" is not crossed, the Latin editor has read it inf61'ior. This may be correct, but it should be noted that the lower or inferior heaven is described as being" outside the more interior heaven" (n. 1101), and as being the heaven which is to be occupied by angels of the third class (n. 7096). It is therefore the same as the interior heaven, the two higher heavens being called the more interior and the inmost.

In Ad. 7 40()-..7 409

391

7~3~-7~34]

THE WORD EXPLAINED

tion 7], VS. 3. By Moses and Aaron is meant God Messiah as King and as Priest to the Most High. And now they say what they carried in their mind, namely, Ye have too much; and this from envy because he 8 was not God Messiah. The rebellious words that follow indicate their mind, for they knew that this was done by J ehovah God. But still the love of self and the world had dominion over them, and it was from these loves that they spoke. Thus they wished to occupy the kingdom of God Messiah. 7232. These words and those that follow are applicable to all wllO suffer themselves to be led by the devil to a like crimina.!.i-:_~d; that is to say, in general, to all in the entire globe who aD0ike them; specifically, to certain wrestling schools which call them selves a church, thus to the church of the present day and also to the people Jacob, and, still more specifically, to the sons of Levi; and, in particular, to all who wish to make themselves righteous, and wish to burn incense, that is, to offer those things to J ehovah which God Messiah alone can offer, etc. 9 7233. [And when Moses heard it, he fell upon his faces], vs. 4. What is represented is the intercession of God Messiah. In a man the representation is effected by a gesture of adoration, this being the falling upon one's faces. 7234. [And he spake unto Korah and all his company, saying, In the morning Jehovah will make him known, who is his, and who is holy; and will cause him to draw near unto him: for him whom he hath chosen for himself will he cause to draw near unto him], vs. 5. By the morning is meant the same as by to morrow, namely, all fu ture time, and, in the supreme sense, eternity. By morning is meant the time of the last judgment and thus eternity, for then it will be perpetual morning for those who are in God Messiah, who is Jehovah's, or, as in the text, is his, and who is holy, who alone draws near to Jehovah his Father. He whom he hath chosen is God Messiah alone who is represented by Aaron; for God Messiah alone is his, alone is holy, alone draws near to Jehovah his Father, alone is chosen. It is from him that those who are chosen, being his sons, are called holy, and it is through him that they can draw near, and that they are chosen, etc.
'The Hebrew is above the congregat-ion of Jehovah. Le., the devil. No. 7232 is emphasized by "Obs., Obs.," written in the margin.
39~

III Ad.

7410-741~

NUMBERS XVI: 3-9

[7~35-7~36

7235. [This do: Take you censers, Korah and all his company; and put fire therein, and put incense thereon before J ehovah to morrow. And be it that the man whom Jehovah hath chosen, let him be holy. Ye are too much, ye sons of Levi. And Moses said unto Korah, Hear, I pray, ye sons of Levi], vs. 6-8. As to the censers, fire and incense, see above [n. 5156, 5196, 6488]. In the inmost sense, th~y signify faith and, consequently, love and the things which are received by means of faith and love. But re specting this, see below [n. 7~67]. It is said Ye are too much, ye sons of Levi, and this, in that he had been made the conjunction between heaven and the world; for to the sons of Levi was given the charge of those things which pertained to the tabernacle, and also administration; and specifically to the Kehathites, from whom came Korah who, with his house and with the others who were now his associates in crime, are called sons of Levi, although they were of the sons of Israel. For two hundred and fifty men stood before Moses [vs. ~], and these also he now calls sons of Levi, without any distinction, for immediately afterwards he speaks to Korah and cans him also sons of Levi, and this from the cause previously spoken of En. 7~~6]', in that he then meant Levi in the sense sepa rated from love from which is all conjunction, and thus in the sense in which Levi was cursed by his father (Gen. 49[5-7]). Moses, as Moses, was ignorant of this, for he also was of Levi. 7236. [Is it a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to have you draw near to himself to do the work of the habitacle of J ehovah, and to stand before the congregation to minister for them], vs. 9. Here is described the state of the devil before the fall, namely, Is it a small thing that, like the tribe of Levi above all the tribes, that is to say, above alI who are in that heaven, he was made [a conjoining bond], and this to the end that he might be a mediator between the world and the heaven of God Messiah? for he is caned a mediator because [Levi] is conjunction; to have them draw near to Himself, this being done, not immediately but mediately; for the Levites were given to Aaron to minister to him, as stated many times pre viously; to wit, that they were given him, in chapter 3, verses 9 and 10, where are the words, " Thou shalt give the Levites unto Aaron and to his sons: given, given, I say, unto him from-with the sons of Israel. But thou shalt command Aaron and his sons, that they

III Ad.

7413~7414

393

7~37-7~39]

THE WORD EXPLAINED

keep watch over their priesthood: for the stranger that cometh nigh shall be put to death" ; and in other passages. In the pres ent text, however, nothing is said as to their drawing near by means of Aaron, inasmuch as- they arrogated this to themselves, and it was the matter in question. But here it is said that it was the God of Israel, that is, God Messiah-for the God of Israel is God Messiah-who had them draw near to himself to do the work of the habitacle. By the work of the habitac1e is meant every serv ice which it behooved the natural mind to render to the intellectual mind, the latter being the habitac1e; so likewise, in the universal sense, that they should serve those who are in heaven. To stand before the congregation, that so they might be the heads over those who are below, and might minister for them. These matters are understood from the subordination of things in man, namely, from the way in which it behooves the spiritual-natural mind to serve the spiritual-celestial mind, etc., etc. 7237. [And hath made thee draw near to him, and all thy brethren the sons of Levi with thee: that ye seek the priesthood also], vs. 10. These words are understood from order and, in deed, from order in the church, an order which is represented by the order among the Levites. The priesthood was the inmost, the function of which was performed by Aaron with his sons. Next came the Kehathites among whom was Korah, then the Gershon ites, and lastly the Merarites. So is it in man. Korah now wished to claim the priesthood, that is, the office of expiation, re demption, etc., etc. 7238. [For which cause thou and all (thy) 1 company are gath ered together against Jehovah: for as to Aaron, who is he that ye murmur against him], vs. 11. It is here indicated that they were rebels against God Messiah, for they are said to be gathered to gether against Jehovah and not against Aaron. Who is he? he says, and by these words it is confirmed that it was a rebellion against Him who is represented by Aaron after he had been anointed, that is to say, by the anointing. 7239. [And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up], vs. 1~. Of Dathan and Abiram, the sons of Reuben, see above [no 7~~5] at verse 1, to the effect that they did not have faith but were in shade, for it is such
1

Omitted by Schmidius.

394

III Ad. 7415-7417

NUMBERS XVI: 10-14

[79l40-79l41

men who are signified by Dathan and Abiram, this being what is meant by seeing in externals alone. Therefore they now do not hearken, that is, do not hear, this being the absence of faith in act; therefore they say, We will not come up, and this is again con firmed in verse 14. 7240. [Is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, while holding dominion over us, thou holdest dominion. Neither hast thou brought us into a land flowing with milk and honey, to give us inheritance of field and vineyard. Wilt thou tear out the eyes of these men? We will not come up], vs. 13, 14. Such now is the speech of those who live in shades, that is, who see and do not wish to see, or who know and do not wish to know. They signify those things in the spiritual-natural mind which ratiocinate. They call Egypt, or the land of captivity, a land flowing with milk and honey, as do all who are like them; for they think it to be the primary land, and know not that there is a more interior. They also speak in shade when they say, to kill us in the wilderness, for they do not desire temptations, which they call killing them; for when sepa rated, such was their nature that they must needs be slain. They also speak in shade when they say that, holding dominion, he held dominion over them, for they reject every superior power. Nor do they wish to be subordinated, but call this the dominion of a dominion, while they love that dominion which is given them, as it were, by nature, or by the natural soul. 7241. They also speak in shade when they say neither hast thou brought us to a land flowing with milk and honey: for they are led to a land flowing with milk and honey 2 when they are in sub ordination, whence they become partakers of the sweetness and the food of the spiritual-celestial mind, it being there 8 that the field and vineyard are, or the bread and wine, according to the significa tion of these words as previously given. Finally, they speak in shade when they say Wilt thou tear out the eyes of these men? for they who are in the shade of things spiritual and celestial, but in the lumen, as they suppose, of things natural, think themselves to have the keenest of sight. Thus, when God Messiah speaks with them concerning heaven, they believe themselves to be blinded, for
S

The autograph has honey and milk.

Reading ibi enim for ubi enim (for where).

III Ad. 7418-7419

395

79l49l-7243]

THE WORD EXPLAINED

they have no faith, etc., etc. And so they do not wish to go up, that is, to be subordinated or to live in order. Men perceive all sweetness and celestial food when they serve, but the contrary is the case when they wish to have dominion. Nay, when they live in subordination, the idea of servitude perishes; [and in the con trary case] they put on a nature of domination over all who are beneath, and wish to infest them. 7242. [And Moses waxed exceeding hot/ and said unto Je hovah, Respect not thou their mincha: I have not taken any ass from them, neither have I done evil to one of them], vs. 15. Moses waxed exceeding hot. As to what waxing hot with anger means with God Messiah, see above [no 7007]. It is merely turning his faces away from them, for then anger grows hot, their disposition or natural soul then acting in a contrary way, etc. Moses as Moses could be thus angry, and could speak thus to God Messiah, for these words follow of themselves when God Messiah turns his faces away and does not protect them, seeing that it is they who turn themselves away because they live a contrary order. 5 This is what is meant by turning the faces away, and so by being angry. Hence also the words, Respect not their mincha. The incense, be ing the censer with its fire and frankincense, is here called a mincha, and from this it is evident that the mincha or bread signifies love and everything grateful that comes from love, since love contains within itself what is grateful; for it is said mineha in place of fire and frankincense which signify the same thing. 7243. That he had not taken any ass from them, signifies that God Messiah does not compel them to any service. Moreover, when they offer service, here meant by an ass, for the purpose of having merit, he does not receive it, etc. ... When a man or spirit lives in order, all that he does is done from affection. Hence it is voluntary, nor is there in it anything of servitude. T~s created rince of the world.'" As regards evil, God Messiah does evil to no one, for he loves all, and acts from love; thus he does I good, not evil. All the evil which they think to b7evil is a arent I evil' for what is intended is a Eood end.
Schmidius adds in italics with anger. This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. * The words between the asterisks are a marginal addition to the text.

396

III Ad. 749l0-749l1

NUMBERS XVI: 15-17

[7~44-7M5

7244. [And Moses said unto Korah, Be thou and all thy com pany before Jehovah, thou, and they, and Aaron, to morrow], vs. 16. The procedure with Korah took place in the course of time, but that which concerns the spiritual enemy and his crime was not so done in time. Thus these words signify the judgment over him and also the things which will come to pass. Tomorrow signifies all time, and in the supreme sense it signifies eternity; for he is ever like Korah; he continually rebels and so is cast into hell. This rebellion lies in his nature, a nature which he has put on from actuality, so that he cannot do otherwise. It can also be said that this came to pass in the same way, namely, that it was thus dic tated to him in his natural soul, that he would be presented before Jehovah, for there is nothing that does not fit in, in its own way. 7245. [And take ye, a man his censer, and put incense upon them, that ye may bring before J ehovah a man his censer, two hun dred and fifty censers; specially thou, and Aaron, a man his cen ser], vs. 17. Here it is now commanded that with their offerings, that is, with their mincha or their worship, consequently, with their fire and incense, that is, with their love which was hatred against God Messiah and thus against Jehovah himself, they should come to J ehovah the Father of God Messiah, without the Mediator and Intercessor. Their love was the love of self and the world, thus the love of inverted order which looks outward, not inward. Therefore it was an inverted love and so was hatred against Je hovah God. But that the fire was scattered yonder, and the cen sers sanctified, may be seen in verses 37 and 38. The words there are said, not of the fire and censers of Korah and his house, but of the fire and censers of the two hundred and fifty who were with him; for in verse 38, it is said that by the intercession of God Mes siah (vs. ~~), their fires were turned inward, "because they brought them before Jehovah "; but, God Messiah granting, this can be seen at that verse. That they were admitted to J ehovah can be inferred from these words: that ye may bring before J e hovah, a man his censer, two hundred and fifty censers. It is these censers that are treated of in verses 37 and 38, and not the censers of Korah which were destroyed with him; for it is also said spe cially thou, and Aaron, a man his censer. That Korah was not among the two hundred and fifty men can be evident from the sec ond verse of the present chapter, where are these words: Korah, III .Ad. 7 4~~-7 4~3 397

7~46-7~47]

THE WORD EXPLAINED

Dathan and Abiram and On "stood before Moses; and also two hundred and fifty men of the sons of Israel." 7246. [And they took, a man his censer, and put fire upon them, and laid incense upon them; and they stood at the door of the tent of assembly; Moses also and Aaron], vs. 18. Here it is not said whence they took the fire. It is not said either that they took strange fire or that they took the fire of the altar. It appears most likely, however, that, in order that they might bring it before J ehovah, they took their fire from the fire of the altar; otherwise, as in the case of the two sons of Aaron (Lev. 101,2), they could not have approached. But these words contain arcana; for it is not said of the fire whence it was taken, etc., etc. Examine also from what has preceded and from the series, whether there was any fire on the altar, for they had become idolaters, etc. It is said that they stood at the door of the tent of assembly-in the present verse, that Moses and Aaron so stood, and in the words next fol lowing [vs. 19], that Korah gathered there that whole congrega tion. The door of the tent where were Moses and Aaron is the entrance to the habitacle. Thus, the question was, who should enter into the habitacle and minister, whether the angels of God Messiah or Korah with his crew. For this reason they could not come to the door of the tent. That Korah, Dathan and Abiram had their own habitacles not far from the tent of assembly is clear from verses ~4 and ~5, and this indicates that Korah was a prince of the Kehathites who were next [to Aaron and his sons], and that Dathan and Abiram were among the princes of the tribe of Reuben and also had habitacles near the tent of assembly; and thus that the congregation which Korah brought up was not so close by. But as to how the matter is circumstanced in the interior sense, this cannot be discovered save from the series, God Messiah granting. 7247. [And Korah gathered all the congregation against them unto the door of the tent of assembly. And the glory of Jehovah appeared before all the congregation], vs. 19. The glory of J e hovah is said to have appeared. Here as elsewhere, by the glory of J eho'Vah is meant his presence in the cloud; for (if I mistake not), the glory of J ehovah was previously described as a devour ing fire and as a cloud [Exod. 1610, ~416,17, 40 34 ]. That at the last day the glory of God Messiah will appear also to the wicked, is said by God Messiah, to wit, that they will see the Son of Man
398

III Ad.

74~4-74~5

NUMBERS XVI: 18-22

[7248-7250

coming in his glory [Matt. 24 30 , Mark 13 26 , Luke 21 27 ]. But the appearance of his glory is different to the wicked than to the upright, as also may be confirmed from what has gone before. What was the nature of this appearance of the glory of Jehovah cannot be said, but from what follows it is clear that it was like a fire in smoke, etc., etc., for it is said that it appeared before the congregation. 7248. [And Jehovah spake unto Moses and unto Aaron, saying, Separate yourselves from the midst of this congregation, that I may consume them as in a moment], vs. 20,21. From the intercession in verse 22, it can be evident that, in the supreme sense, by Moses and Aaron is here meant God Messiah who did not wish to be separated; for he saw that they would be consumed, it being said in that verse that" they fell upon their faces"; see above at verse 4. Thus they were not separated. Such is the love of God Messiah even toward the greatest sinners, that he wills to die for them, etc. 7249. [But they fell upon their faces, and said, 0 God, God of the spirits in respect of all flesh, If one man have sinned, wilt thou be wroth with all the congregation?], vs. 22. This then is the intercession of God Messiah for the congregation. For Korah there was no remedy, but only for the congregation; for it is said, if one man have sinned, wilt thou be wroth with the whole congregation? The intercession contains within it more than can ever be told. 0 God, God of the spirits in respect of all flesh involves that he is God of the whole of heaven and the whole of earth, and that the spirit of man is flesh. Thus it was an intercession for Korah as a man. The spirit also is called, flesh when it is ruled by nature, nature being the flesh and its cupidities. Thus the words involve that God is also God of all those spirits who are natural, and so is the God of the spirits of the flesh, etc., etc. Moreover, that he of- . fered himself unto death for Korah, Dathan and Abiram, as for men who were then roused up by the devil, can be evident from the fact that Moses and Aaron went to their habitacle and spoke with them there [vs. 25, 26] ; and that their destruction did not come from His heart, is said in verse 28; consequently, that he did not wish their death. 7250. [And Jehovah spake unto Moses, saying, Spealc unto the congregation, saying, Get you up from about the habitacle of

III Ad. 7426-7428

399

7~51-7~5~]

THE WORD EXPLAINED

K orah, Dathan, and Abiram] , vs. ~3, ~4. Thus it was decreed that the congregation or the crew which is here signified and which the devil roused up, would not be swallowed up under their feet and go down into hell, but that they would be consumed by fire (vs. 35). 'Wherefore it was said to the whole congregation and to the company, that they should withdraw from their tents (vs.
~6).

7251. By the habitacles of Korah, Dathan and Abiram [is sig nified] that which looks to spirits who have fallen. Of these there are three kinds, the heads or quasi-gods of which are signified by Korah, Dathan and Abiram ; of the fourth, who in verse 1 is called On, there is no further mention. These three kinds are distin guished by their soul, and more especially by those things which are of the body, the natural mind, etc. The lowest of all is he who is endowed with a corporeal soul, as it were; for he has an appetite for none but worldly things, such as riches and the like which are earthly. Wherefore he is called the god of riches. Hence, avarice is the mother of all crimes. This is Korah, or, in the interior sense, it is really the devil. The second or Dathan is he who has a natural soul like that of the natural mind in man to which belong cupidities or the passions of the animus and also fan tasies, etc. By Abiram is meant the third kind, being he who in deed enj oys a natural soul, but at the same time a spiritual. To him belong sciences and reasonings which lead man away from heavenly things and seduce him. All three of these carry on an inverted order and look downward, especially the kind meant by Korah, from whom God Messiah willed to separate the other two and to restore them. Therefore it is here said that Moses went to Dathan and Abiram (vs. ~5) ; and in verse 3~, and also in verse 40, Korah alone is mentioned, although all three were swallowed up by the earth; for they, namely, the rational mind, the natural mind, and the corporeal which consists in sensations which are corporeal, etc., etc., are joined together like the inferior faculties in a wicked or criminal man. These are their habitacles; but here, as also in verse ~7, they are called a habitacle, etc. Thus it appears that they constitute a one. It is one habitacle, but three tents (vs. ~6). 7252. [And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him], vs. ~5. Since by Moses is here meant God Messiah, by the elders of Israel are meant those
400

III Ad.

74~9-7430

NUMBERS XVI:

~3-~7

[n53-7~55

who are in the 6 celestial and intellectual mind. They went to Dathan and Abiram in order that they might separate them from Korah, and so might return them to their office. But that Dathan and Abiram did not obey them is clear from the words that next follow, for their answer is not mentioned in the text. 7253. [And he said unto the congregation, saying, Come now, depart from-beside the tents of these wicked men, and touch noth ing of the-ir's, lest ye be consumed because of all their sins], vs. ~6. The congregation is that whole mob which was under them, and which he wished to remove by exhorting them not to make common cause with them. Wherefore it is said Touch nothing of their's, their's being the things spoken of above [n. 7~51]. For when Levi or love becomes hatred, that is, when conjunction becomes dis junction-for Korah was a descendant of Levi; and when faith be comes infidelity-for Dathan and Abiram were descendants of Reuben, see above [vs. 1]; then they should have nothing in com mon with them, and should not even touch these things; for they would then be profane, like one who touched a carcase or a dead man. 7254. [So they gat up from beside the habitacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood at the door of their tents, and their wives, and their sons, and their infants], vs. ~7. What is said from verse ~7 to verse 35 is understood in this same sense from what has preceded. But because these particulars concern not only the fall and cursing of the devil and of those who are with him, but also, both in par ticular and in general, those who suffer themselves to be led by him; and because they thus signify so many things; therefore they cannot be clearly set forth, etc., etc. 7255. It must be observed, however, that Korah was their prince; for it is said in verse 1, that Korah took Dathan and Abiram. That he also took many from the family of the Kehath ites can likewise be evident; for when Moses speaks to Korah, he says, " Ye sons of Levi" (vs. 7 and 8) ; and in verses 9 and 10, he speaks of the Kehathites. Thus, either Korah was alone or the Kehathites made common cause with him. That he waS not the only one of the Levites is clear enough. Moreover, it was Korah
[Crossed off:) inmost and the more interior heav-

In Ad. 7431-7433

401

79l55]

THE WORD EXPLAINED

who gathered the congregation together (vs. 19); and in verse

39l it is Korah alone who is mentioned, although it appears that

the tents of Dathan and Abiram were also swallowed up in like manner. Furthermore, in verses 40 and 49, Korah is mentioned but not Dathan and Abiram. It is not stated in verse 915 what Dathan and Abiram answered; but that they gave an evil answer is clear from verse 9l6. lVloreover," habitacle" is mentioned in the singular (vs. 914 and 9l7), but there were three tents (vs. 9l6). From the above it can be concluded that Korah was their leader; that by him, in the universal sense, is signified the devil; and that those three things in man which were spoken of above [n. 79l51] cleave together in a nexus, things which are of the body cleaving with those which are of the natural mind, and so with those which are of the rational mind-but in inverse order wherein the cor poreal has the dominion, and the natural, and so the rational, obeys. By being swallowed up by the earth is then meant being swallowed up by things earthly and corporeal, it being by these that men are swallowed up and so go down into hell, etc., for the body is that which drags interior things downward with itself. Because by Korah was represented the devil, and likewise by Dathan and Abiram, but in another sense as the reader may see, therefore, they were swallowed up. The representation effected this, as was also the case with every other plague, these coming from the mere representation of the like things. As to whether the crime was so great that Korah, Abiram and Dathan, like the devil, should have been thrust alive into hell-but they were merely swallowed up by the earth which also is called hell-this is passed by. Their crime or wicked deed is recorded in verse 3, to wit, that they sought the priesthood (vs. 10) because they thought themselves holy and that Jehovah was in their midst, etc., etc. Because of the representation, one who gathered sticks on the sab bath day was stoned [chap. 15 32 , 36J, for, in the choir of angels, he disturbed the representation of the kingdom of God Messiah. This was the cause of every judgment and plague. As to whether the deed in itself was so enormous, this can be judged from similar deeds among other nations, etc. In this idolatrous people, the choir of angels was such that it could not bear any transgression. Their honors, as for instance that Aaron was made high priest, etc., were likewise representations. Although Aaron was an idol
409l

III Ad. 7433

NUMBERS XVI: fl3-fl7

[7fl56

ater and deserved death more than the rest, for he adored the idol and sacrificed to it [Exod. 3fl 4 , 5], nevertheless this dignity was given him. So the punishment of death was also a representation. Therefore neither from the dignity given to Aaron, nor from the death of these three men and of the congregation, can any judg ment be made as to their state being the same after the life of the body. Every plague arose at once as soon as the choir of the angels of God Messiah withdrew; and among this people, this was especially the case now, by reason of every kind of crime; for then, to the devil and his crew, license was at once given to exercise sav age cruelty against the guilty people, and if the least degree of license is given the devil and his crew, they at once rush to the slaughter of the man. That so direful a death as that of these three men was inflicted solely because of the representation, can be evident from their infants who also were swallowed up, when yet they could not have been partakers, etc.; as to this, see verse 17 and verse 33. Yet it is the plain law that sons, and still less in fants, shall not pay for the crimes of their parents. That these representations carried with them that they were punished so severely and were so often and so cruelly afflicted, was because it behooved them to represent the kingdom of God Messiah, and this from many causes frequently spoken of here and there above; and because the representations were only external, and their internals were full of uncleanness, being ruled by the infernal crew, there fore, as soon as the choir of angels was horrified at what was done in externals, it must needs withdraw, it being the kingdom of the devil that was represented. Hence the cruelty; for the infernal crew at once exercised savage cruelty upon them. This is neces sarily the case when the angels of God Messiah act outside the man, and the devil's crew within him, for the intellectual and celes tial mind will then be 7 empty.8 Quite otherwise is it when the angels of God Messiah act within the man and evil angels outside him. Then there comes combat, and whenever it comes the angels of God Messiah conquer because they defend the man. "Vhen the state is an opposite one, then evil angels conquer, and then the man just so often succumbs in temptations, etc., etc. 7256. [And Moses said, Hereby ye shall know that J eh()vah
, Reading tunc erit for emt (was). This part of the paragraph is marked" Obs., Obs.," written in the margin.

III Ad. 7434

403

7257-7258]

THE WORD EXPLAINED

hath sent me to do all these works; and not from mine own heart], vs. 28. From these words it is clear that by Moses is represented God Messiah; for the Sent of Jehovah is God Messiah alone, and he alone it is who does everything in the universe. Therefore it is added, to do all these works. Moses did not do them but was merely an instrument. Yet, because of the representation, he ap plied them to himself. God Messiah, however, did not cause those men to be swallowed up, but he permitted it, as the reader may see stated [n. 7255]. Therefore it is added that he did not do it from his own heart, the heart being love. Love never does ought save good, but it permits evil to be done to the evil because of a good end, etc. 7257. [If these men shall die as with the death of all men, and the visitation of all men be visited upon them; then Jehovah hath not sent me], vs. 29. That in the interior sense, it is the devil and his crew that is here represented, that is to say, his spiritual death, for which reason he is called death [Rev. 68 ], is evident from the words, to wit, that those men will not die as with the death of all men; for it is the devil who seduces all men, and who thus is the author of all evils. Thus he does not die as with the death of all men. Furthermore, the visitation of all men will be visited upon him. This could never have been done upon Korah, Dathan and Abiram. The visitation of all men could not be visited upon them. It is merely that the earth swallowed them up and thus they were buried while yet alive. But understood in the proper sense, he who descended living into hell was the devil. It is from this that the representation came because they wished to destroy order and to raise themselves up in place of the head, and thus to aspire after the kingdom of God Messiah. This was in mind not only with them but also with many others among that people. But because this was a direct and actual and thus an external representation, it could not be otherwise than that a punishment was laid down representative of the death of the devil, etc., etc. Hence all men should now see that God Messiah alone is the Sent of J ehovah, as stated [n. 7256], that is, that he has overcome the devil for every man, and has cast him down to hell. 7258. [But if J ehovah have created a creation, and the earth have opened her mouth, and swallowed them up, and all that was
404

III Ad. 7435-7436

NUMBERS XVI: 9l8-50

[79l59

their's, and they go down 9 alive into hell; ye shall know that these men have provoked Jehovah] , vs. 30. To create a creation means to make what is new or a new creation. These words do indeed in volve a new creation, and this is not effected save by the Messiah conquering the devil and thrusting him into hell. In another sense, however, the meaning is that it was a miracle, every miracle being the creation of a creation or the creating a creation. Thus it is the miracle of all miracles that, when condemned, man could yet be claimed for heaven by means of the righteousness of God Messiah, and so could be created anew. As to what further lies concealed in these words, this is not as yet granted me to see, etc. 7259. [And it came to pass, . . . that the ground clave asun der that was under them. For the earth opened her mouth, and swallowed them up, . . . So they, and all that were their's, went down alive into hell, and the earth closed 'upon them], vs. 31, 39l, 33. That the ground, being rent asunder, covered them up, means, in the interior sense, that things corporeal, thus all those things which are evil such as avarice or love of the world and the things which go with it, overwhelmed them, etc., and thus over whelmed the whole house of Korah, which must needs come to ruin, etc. Yet by Korah is meant representatively the devil. The devil was also represented by Aaron. When he graved the calf, set up an altar for it, proclaimed a feast, made sacrifice [Exod. 39l 4--G], he then represented his supreme leader. Therefore, in accordance with the manner of all external representations, the representation of the devil does not result in one being in the like case with him. Of internals, there is no occasion to speak in this place.
NUMBERS

XVI"

36 And Jehovah spake unto Moses, saying,

37 Say unto Eleazar, the son of Aaron the priest, that he take

Schmidius has ascendant (they go up), but this is clearly a misprint, and is so noted in his Errata. * According to the Hebrew division, followed by Schmidius, chapter 16 consists of thirty-five verses, and chapter 17 of twenty-eight; but, owing to the context, the A. V. includes the first fifteen verses of the Hebrew chapter 17 as verses 36-50 of chapter 16; and the remaining verses (16-!2S) as chapter 17. This arrangement is observed in the present translation, and Swedenborg's ref erences have been changed accordingly.

III Ad. 7437

405

THE WORD EXPLAINED

up these censers from among the burning; and scatter thou the fire yonder; for they are holy. 38 The censers of these sinners against their own souls, let them make them expansions of plates, a covering for the altar: be cause they offered them before Jehovah, therefore they are hal lowed: that they may be a sign unto the sons of Israel. 39 And Eleazarthe priest took the brasen censers, which they that were burnt had offered; and they expanded them into a cover ing for the altar: 40 A memorial unto the sons of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before Je hovah; that he be not as Korah, and as his company: as Jehovah spake to him by the hand of Moses. 41 Yet on the morrow all the congregation [of the sons of Is rael] 1 murmured against Moses and against Aaron, saying, Ye have killed the people of Jehovah. 4~ And it came to pass, when the congregation was gathered against Moses and against Aaron, and looked toward the tent of assembly, behold, the cloud covered it, and the glory of J ehovah appeared. 43 And Moses and Aaron came before the tent of assembly. 44 And Jehovah spake unto Moses, saying, 45 Get you up from the midst of this congregation, that I may consume them as in a moment. But they fell upon their faces. 46 And Moses said unto Aaron, Take a censer, and put fire thereon from upon the altar, and put incense, and carry it quickly 2 unto the congregation, to make atonement for them: for there is wrath gone out from before .r ehovah ; th~ plague is begun. 47 And Aaron took as Moses had spoken, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, to make atonement for the people. 48 And he stood between the dead and the living. And the plague was stayed. 49 Now they that died by the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah.
1

See n. 7264 note. The Hebrew is go quickly.

406

NUMBERS XVI: 36-39

[7~60

50 And Aaron returned unto Moses unto the door of the tent of assembly: for the plague was stayed.

7260.* [And Jehovah spake unto Moses, saying, Say unto Eleazar, the son of Aaron the priest, that he take up these censers from among the burning; and scatter thou the fire yonder; for they are holy. The censers of these sinners against their own souls, let them make them expansions of plates, a covering for the altar: . . . And Eleazar the priest took the brasen censers, . . . a.nd they expanded them into a covering for the altar (vs. 36-39) ]. The words now concern the restitution of man. The censers with their tire signify the things which are in the natural mind, being the tires which arouse man's natural life. If these tires were to be extinguished, man could not live in nature or the body. There fore they are necessary for that life, but the determination of them causes them not to be evil. When man is in order, these things in the natural mind are things of service, and actualize what the more interior parts will, that is, they present the effect. Hence, when such natural minds, being minds which partake of the spiritual, so serve as to be in order, they are holy. Therefore they are here said to be holy in themselves. But the tire was to be scattered yonder; that is, the love, whence come those things which are the arousers of life, is to be dispersed. The vessels or censers are the mind now spoken of, being the handmaid or maidservant of the in tellectual mind and its will. These he was to use for a covering of the altar. Respecting the covering of the altar, as being of brass, see above [n. 4765, 5173], to the effect that, like brass, it signities the natural mind. Because this company had been instigated by Korah, and by Korah is represented the devil, therefore, by the company is represented the man who is seduced by the devil. And
* [Preceding this paragraph, the following is here crossed off by the Author:l
NUMBERS

. chap. XVII [ch. 1636

seg. ]

The company which brought incense was consumed by fire and not swal lowed up by the earth as was Korah. This represents that the devil instigated those two hundred and fifty men to make common cause with himself; not that such was their character, but because they 'were stirred up by the fire in the censers. What are signified are cupidities and the like which are in the natural mind. When these cupidities are aroused by the devil, they put on an inverted order, though they are nothing but the flames of the natural life, or natural life itself which, when rightly determined-

III Ad. 7438

407

7~61-7~63J

THE WORD EXPLAINED

because natural minds, by the determination of the fires of their life, have thus become directed outward, contrary to order, there fore, by what is described from verses 36 to 40 is now signified the reparation of the human race. 7261. By Eleazar is represented the intellectual mind, conse quently, that which is the heaven of God Messiah; for he was a son of Aaron and the head of the Kehathites or (if I mistake not) of two orders of the ministering Levites. 3 It was he therefore who collected the censers and scattered the fire yonder; for to ordinate natural minds for service, is the ministry of the heaven of God Messiah, just as it is the ministry of the human mind to reduce its natural mind to obedience; for the intellectual mind must rule over the natural mind, and scatter its fires yonder, that they may not tend inward. These minds then become holy and serve the altar for a covering, being, as it were, expansions of plates round about the whole of heaven, etc. 7262. It is also represented that when the devil is cast down, or is swallowed up by the earth, etc., that heaven into which the devil with his evil spirits had been admitted, becomes the heaven of these rational minds, that is, of these natural minds wherein is a rational soul. Meanwhile, if it be allowed to mention it, there are marvels which come to pass in that heaven, to wit, that these minds, although truly rational, can yet be stirred up in respect to various cupidities. Therefore, so long as this is permitted, it is extremely difficult to distinguish them from evil spirits. This also is here repre sented by the congregaton, etc., etc. 4 7263. [A memorial unto the sons of Israel, that no stranger, which is not of the seed of Aaron, come near to offer incense before J ehovah; that he be not as K orah, and as his company: as J ehovah spake to him by the hand of Moses (vs. 40).] The words in verses 36 to 39 have now been explained. V\That is said in verse 40, how ever, concerns order or subordination in heaven, on earth, in the spiritual man; namely, that all things may be done according to order, and this to the end that God Messiah, represented by Aaron as head of the priesthood, may ordinate all and single things. By
Eleazar was the head of the Kehathites (chap. 41 6 ) and also "prince of the princes of the Levites" (chap. 332 ). This indented paragraph is not cited by the Author in the Index to his Memorabilia.

408

III Ad.

7439-744~

NUMBERS XVI: 40-41

[79l64

the seed of Aaron are then meant those who are in heaven, or who are of the faith; but, representatively, those nearest to Aaron, who can worship God Messiah, for they are the heads of the priesthood and can draw near to burn incense before God Messiah. Thus, by them, they being of the house of Aaron, are meant all three classes. The stranger, on the other hand, that is, those who live an inverted order, can never draw near. To them the same thing happens as happened to Korah and his company. But because, with the company, it happened otherwise than with Korah, whose censers moreover were swallowed up, it being only the two hundred and fifty censers that were taken up, therefore it is added as J ehovah spake by the hand of Moses. It must also be observed that here and elsewhere it is said that J ehovah spoke by the hand of Moses, and this because God Messiah is the only Mouth or Word of Jehovah. As to Moses, because he merely represented, it is not said that God Messiah spoke by his mouth but by his hand, this signifying the mere faculty of speaking. 7264. [Yet] on the morrow all the congregation [of the sons of Israel] 5 murmured against Moses and against Aaron, saying, Ye have killed the people of J ehovah 6 (vs. 41). \Ve here read that the whole congregation or all the people was now of a like mind with Korah, or made common cause with him-a manifest sign that all the people had gone to the side of Korah, Dathan and Abiram. Not only did they still call these men the people of J ehovah, but they also became rebels, murmuring not against Moses but against God Messiah. 7 Moses did not kill them, fol' it could not be by Moses that the earth opened and swallowed them up, and that the congregation was consumed by fire. Thus, although the company thus perished, yet they could not have been any more guilty than was the entire congregation. This is confirmed by the fact that they likewise gathered together against Moses and Aaron, so that this whole crew then represented the crew of Korah which gathered together against Moses and Aaron (vs. 3). Thus they likewise were rebels, and therefore, like the other company, they also in part were consumed (vs. 46 and 49). And since this
Omitted by Schmidius, but supplied in his Errata. In the margin of his Schmidius Bible, Swedenborg notes at this verse: "See the notes at chap. 17, verse 5." See n. 7~76. 7 [Crossed off:] They well knew that Moses did not kill them.

III Ad. 7443

409

7~65-7~66]

THE WORD EXPLAINED

people wished to be the people of Jehovah, his peculiar possession, his priesthood, alone the elect above all the world, therefore also it was granted them that they should represent this, that thus all the earth might be filled with the, glory of God Messiah (chap. 14 21 ). But since they were merely external men and did not wish to understand what the internal man is; thus, since they were wicked in heart; the worship of God Messiah must needs have been separated from them, being in no way concordant with them. And so they acted the parts of holy persons, as is wont to be done in . wrestling schools, when yet they were profane, and inwardly wor shipped the devil. Wherefore, since they could not, as at first, represent in externals, the heaven of God Messiah and his church on earth, it could be no other than that they now reflected 8 the devil and his kingdom. 7265. [And it came to pass, when the congregation was gath ered against Moses and against Aaron, and looked toward the tent of assembly, behold, the cloud covered it, and the glory of J ehovah appeared], vs. 4~. The cloud appeared around the tent of assem bly as soon as they sinned against the commandments of God Mes siah actually, that is to say, as soon as they no longer represented in externals the kingdom of God Messiah, and thus the church, the true Israel, or the internal man. The cloud and glory which ap peared was thick darkness intermingled with fire, being an image like that which was in their minds; for heaven appears to them such as they themselves are, and, in the present case, as they actually behaved. For the cloud and fire was a sign of the disturbance in the choir of angels, inasmuch as they are then wont to shut the doors to heaven in man; for when this crew is among them, it is not clear day in the mind of man, but is obscurity and black darkness. Hence then the cloud and fire now appearing, etc. 9 7266. [And Moses and Aaron Came before the tent of assembly. And Jehovah spake unto Moses, saying, Get you up from the midst of this congregation, that I may consume them as in a mo ment. But they fell upon their faces], vs. 43-45. From the causes of the representations spoken of above [n. 7~64], this con gregation must needs be condemned to death; for they now rep re
See n. 5127 note. The last third of this paragraph is emphasized by " Obs., Obs.," written in the margin.
8
D

410

III Ad. 7444-7445

NUMBERS XVI:

4~-46

[7~67-7~68

sented the devil and the sedition both of himself and of his crew against God Messiah, and when this came to the choir of angels, it could not be at rest and so could not remove evil spirits and hold them in bonds, the doing of which was permitted them because God Messiah was not then so present; see above [n. 7013]. Therefore, when the bonds were loosened, there was nothing else than desola tion, a consuming, savagery and death; see above [n. 6674, 7177,

7187]. 7267. [And Moses said unto Aaron, Take a censer, and put fire thereon from upon the altar, and put incense, and carry it quickly 1 unto the congregation, to make atonement for them: for there is wrath gone out from before Jehovah; the plague is begu-nJ, vs. 46.
That the choir of angels might now be reconciled, and might re turn to the represe~tation of the kingdom of God Messiah-for nothing else reconciled them than to be able to carry up from the external rites things which represented God Messiah, since such things could 'thereby be carried over to God Messiah and so could bring his presence, as it were, so that he would turn his faces to them and have mercy upon them-this was done FIRST by the hu miliation of Moses and Aaron who were the heads; 2 to which hu miliation they were led by God Messiah, and by which also, in the supreme sense, is signified the intercession of God Messiah; see above [n. 7~48-49J ; and SECOND, by their representation of love, and thus of mercy, which was done by means of the fire from the altar. The fire from the altar reflected love from Him, the altar in the supreme sense being the Messiah. The incense was all that which is accepted and thus also faith; on these matters see above [n. 7~35J. Aaron now did these things by command of Moses; thus the angels were reconciled. But before this was done, anger had already gone forth, that is, the devil-had been permitted li cense, and this anger could not be assuaged until after some plague had resulted. Therefore it is here said there is wrath gone out from befo're Jehovah; the plague is begun. 7268. [And Aaron took as Moses had spoken, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, to make atonement for the people. And he stood between the dead and the living. And
1 The Hebrew is go quickly. This sentence is emphasized by " Obs., Obs.," written in the margin.

III Ad. 7446-7447

411

7~69-7~70]

THE WORD EXPLAINED

the plague was stayed], vs. 47, 48. That atonement was then made for the people, that is, that God Messiah had pity on them by the presence of mercy, comes especially from the circumstance that Aaron, animated by God Messiah, ran into the midst of the congregation, and stood between the living and the dead, this being the greatest thing which could ever be represented; for Aaron thus represented the Messiah who cast himself into damna tion that he might redeem the human race, his Love being so great that he willed to die if only the human race might be saved. This is fully signified by these words, He ran into the midst of the congregation; and he stood between the living and the dead. Thus the plague was stayed, that is, mortal men were snatched from the jaws of the devil. 3 7269. [ Now they that died by the plague were fourteen thou sand and seven hundred, . . . And Aaron returned unto Moses unto the door of the tent of assembly], vs. 49, 50. In itself this number also represents something arcane. The septenary number occurs in the letter, but it represents the devil's crew which per ished with him. The death of the men was the death of their body and was merely a representation, for it must needs be that those also died who were more or less innocent; infants likewise died, just as was the case with the house of Korah. But as to what spiritual death remains for them, or what life after death, this rests with God Messiah alone. 7270. After these things were accomplished, Moses and Aaron are said to have returned to the door of the [tent of] assembly. By this it is also represented that after the work of redemption was done, the Messiah went forth from the sepulchre before he rose [into heaven] ; for, in the supreme sense, the door of the tent of assembly is the approach to the lowest heaven, etc., etc.
NUMBERs

:XVII

1 And Jehovah spake unto Moses, saying, ~ Speak unto the sons of Israel, and take of them their several rods according to the house of their father,4 from-with all their princes according to the house of their fathers, twelve rods: the man's name shalt thou write upon his rod.
s No. 7968 is marked by "Obs., Obs.," written in the margin. The Hebrew is fathers.
41~

III Ad. 7448-7449

NUMBERS XVI: 47-XVIl: 1-11

[79l71

3 And thou shalt write Aaron's name upon the rod of Levi: [for] 5 one rod shall be for the head of the house of their fathers. 4 And thou shalt leave them in the tent of assembly before the testimony, where I meet with you. 5 And it shall come to pass, that the rod of the man whom I shall choose, shall flower; that I may make to cease from before me the murmurings of the sons of Israel, whereby they murmur against you. 6 And Moses spake unto the sons of Israel; and all the princes gave him their rod, for each prince,6 according to the house of their fathers; even twelve rods: and the rod of Aaron was in the midst of their rods. 7 And Moses left the rods before J ehovah in the tent of as~ sembly.T 8 And it came to pass, that on the morrow when Moses went into the tent of assembly,S behold, the rod of Aaron for the tribe 9 of Levi had blossomed; for it brought forth a flower, and the flower bloomed and yielded almonds. 9 And Moses brought out all the rods from before Jehovah unto all the sons of Israel: and they saw, and they took a man his rod. 10 And Jehovah said unto Moses, Lay Aaron's rod again be fore the testimony, to be kept for a sign to the sons of rebellion; that their murmurings may cease from before me, that they die not. 11 And Moses did so: as J ehovah commanded him, so did he.

7271. What now follows concerns Aaron's rod, that it flowered and produced almonds [vs. 8]. This follows immediately after the words "Aaron ran into the midst of the congregation and stood between the living and the dead" and so made atonement for the people [chap. 1647 ). The present text is now added as the award, to wit, that he was chosen. This then represents the flow ering of heaven after the Messiah has made atonement for the human race, that is, has redeemed it. The redemption was set forth above [n. 79l68], and now the fruits of redemption are set
, Omitted by Schmidius. See n. 7278 note.
, See n. 7279 note.
8 See n. 7280 note.
The Hebrew is ho'Use.

III Ad. 7450

413

7~7~-7~73]

THE WORD EXPLAINED

forth by the flowering of Aaron's rod. A rod is empire; thus, Aaron's rod stands for the tribe of Levi (vs. 8) and is called" the rod of Levi" (vs. 3). It is Love to which belongs empire and power. In place of a sceptre is a shepherd's rod, but when predi cated of a king, the rod is also used for a sceptre (see confirmations from other passages).l When, therefore, it is Love that holds the empire, all and single things will flower; for all flowering comes from love whence is concord and conjunction, this being the sig nification of the name Levi. Almonds are the fruits, all flowering being for the sake of fruit. Almonds are large seeds full of oil. From their nutrition, their taste and their other qualities, espe cially from the oil which is in them, they are here chosen above la other fruits. Therefore almonds are the works of charity which are the fruits thereof and the fruits of faith. 7272. In the supreme sense, the Rod of Levi [vs. 3] is God Messiah; for He is Love, He is Power, and He is the Heavenly Kingdom, thus the Empire. He is Glory, this being represented by the flowering. He is the All that is produced from love, and therefore is Faith because He alone gives faith, and with faith the things which flower from love, being the fruit of faith, and thus almonds. 7273. [And Jehovah spake unto Moses, saying, Speak unto the sons of Israel, and take of them their several rods according to the house of their father,2 from-with all their princes according to the house of their fathers, twelve rods: the man's name shalt thou write upon his rod], vs. 1,~. There were twelve rods, being as many as the tribes,3 in order that their names might be inscribed on them. Yet the rods were called after the names of their fathers. Thus the rod whereon Aaron's name was inscribed was called" the rod of Levi" (vs. 3). On each of the other rods was inscribed the name of a man, being the man who was the prince or head of the tribe. This signified the same thing as though the names of their
1 There are two words in Hebrew, both of which mean a rod or staff ana a tribe, and both of which are used mostly in the latter sense. The word used in the text is i1t:lO which is used as meaning a rod or shepherd's staff, but never a sceptre. The other word t:l::l~ is used in both senses, meaning a sceptre in Genesis 1910, Numbers 2411, Psalms 45 6 , etc. la Reading prae for P'o. The Hebrew is fathers. 3 [Crossed off:] in order that the names of the fathers might be inscribed on the rods; for it is said that there was a " rod of Levi" [vs. 3].

414

III Ad.

7451-745~

NUMBERS XVII: 1-4

[7274-7275

fathers had been inscribed, inasmuch as the representation passed over successively to the heads of the tribes who are here called princes. This was done because the representation was now fur ther removed, that is, removed further outward, and this after they had receded from God Messiah actually; and therefore now when they transgressed against the precepts delivered by Moses, they were more severely punished than before; see above, at chapter 1530 [n. 7211]. Since the names of the tribes in their different senses had the significations which the reader may see above, it follows that they are so many empires or powers in the kingdom of God Messiah, each empire being called a power. It is from this that the angels are powers; for the things which are in the angels are insignia of the church, and consequently are empires. As to no one's rod flowering and producing almonds save Aaron's, this may be seen from the series of what follows. 7274. [And thou shalt write Aaron's name upon the rod of Levi: (for) 4 one rod shall be for the head of the house of their fathers], vs. 3. Concerning the rod of Levi on which Aaron's name was inscribed, see what has now been said. Here also it is confirmed that each rod stood for a single tribe, and thus was called the rod of Reuhen, of Simeon, of Judah, etc., and this for the reason now treated of. A whole tribe is called the house of their father. Each house, both the lesser house and the larger, represented the kingdom of God Messiah; for the particular must be a likeness of the whole, if it is to be a unanimous kingdom, or a Kingdom of Love. These kingdoms receive their names from the things implanted in the names. o 7275. [And thou shalt leave them in the tent of assembly before the testimony, where I meet with you J, vs. 4. Their being put in the tent before the testimony means that they were put before J e hovah (vs. 7), who is the Law in the supreme sense. There will be the Election. That it was before J ehovah is made plain by the words, in that it is said before the testimony where he would meet with Moses and Aaron. Thus declaration is now made as to who will be the Elect Son of Jehovah, it being concerning this that the whole people or the entire congregation disputed, by which dis
Omitted by Schmidius. [Crossed off:] but in such way that four are united into one; hence the classes as above [no 3051-11, 3173 seq.].
4

III Ad. 7453-7454

4!15

7~76-7~78]

THE WORD EXPLAINED

putes was represented that which had been done by those who were wrangling; see above [n. 7~64]. 7276. [And it shall come to pass, that the rod of the man whom I shall choose, shall flower; that I may make to cease from before me the murmurings of the sons of Israel, whereby they murmur against you], vs. 5. The above is now confirmed in plain words. The words contain heavenly mysteries within them, it being thus testified before the whole of heaven, and also before the whole world, that God Messiah alone was the Elect, and that He alone has power. Thus it was also declared that all the power of the angels in heaven was nothing, but that they were powers by means of God Messiah alone; for it is said, that he may make to cease the murmurings of the sons of Israel against himself. That in heaven none is holy save Jehovah God alone is well known, for the heavens are not holy. The non-holy could consist in nothing else save this, that the angels willed that they also be powers from them selves. In the degree that they willed to be powers from them selves, in that degree was there the non-holy. From this it can now be understood what was represented by the murmurings of the whole congregation against Moses and Aaron (chap. 1641 ).6 But those who did not rebel actually, or against whom the wrath of Jehovah did not go out (chap. 1646 ), or upon whom the plague did not come, are they who remained or stayed, and these are powers by means of God Messiah alone; for God Messiah redeemed not only mortal men on earth but also angels in the heavens. 7277. It is said against you, that is, against Moses and Aaron, because by them is represented God Messiah-as King by Moses, and as Priest 'to the Most High by Aaron. 7278. [And Moses spake unto the sons of Israel; and all the princes gave him their rod, for each prince 7 according to the house of their fathers; even twelve rods; and the rod of Aaron was in the midst of their rods], vs. 6. These words can now be under stood from what has been said. That Aaron's or Levi's rod was in their midst signifies the same thing as is signified elsewhere by in the midst, that is, the All in all. The comparison is taken from center and periphery. In heavenly things there is no periphery which is not from the center. Thus it is centers that describe
This part of n. 7276 is emphasized by " Obs., Obs.," written in the margin. , The Hebrew is for a prince one, one rod for a prince, according, etc.

416

III Ad. 7455-7457

NUMBERS XVII: 5-8

[79l79-79l80

heavenly peripheries. The case is the same in every truth which is born from love. Truths born from love are forms from per petual centers, of which there is one only Center whence comes every heavenly form. Hence also it is said that the tree of life is in the midst of paradise, also the tree of knowledge [Gen. 9l 9 ], that is, of intelligence, which tree likewise was holy. For this reason also it was forbidden Adam to eat of it [Gen. 9l 17 ].8 But when he was deceived and so, by eating from this holy tree, was consumed by the love of self and the world, he was condemned, inasmuch as 9 he mingled holy things with profane [Gen. 3 17 ]. 7279. [And Moses left the rods before J ehovah in the tent of assembly 1], vs. 7. That is now explained which was said in verse 4, namely, that the rods were to be left" before the testimony," that is to say, before Jehovah. The testimony or law was in the midst of the ark. From this the ark was holy, upon which was the mercy seat with the cherubs. 7280. [And it came to pass, that on the morrow when Moses went into the tent of assembly,2 behold, the rod of Aa-ron for the tribe S of Levi had blossomed; for it brought forth a flower, and the flower bloomed and yielded almonds], vs. 8. Here the morrow signifies the second day, the first day being the advent of the Mes siah into the flesh when was the atonement or redemption of the human race. The second day followed, and in the supreme sense it signifies the advent of God Messiah for judgment. And now the rod of Levi blossomed, that is, the rod of Love on which was inscribed the name of Aaron who, in that he was anointed, repre sented the Messiah, the Expiator, the Redeemer, Righteousness, because the High Priest. Respecting the flower and the almonds, see above [n. 79l71]. Bere, then, the kingdom of God Messiah, as likewiSe everything which is signified by comparison with flowers and their fruits, is described by comparison with the flower which blossomed from the rod of Levi. By correspondence, the more interior parts of man are likened to all things in nature that flower,
This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. reading quia for qui (who). 1 The Hebrew is tent of the testimony, and it is 50 rendered by Tremellius. See the preceding note. The Hebrew is house.

III Ad. 7458-7459

417

7~81-7~8~]

THE WORD EXPLAINED

respecting which correspondence so much can be said that sheets would hardly suffice. 7281. [And Moses brought out all the rods from before Je hovah unto all the sons of Israel: and they saw, and they took a man his rod], vs. 9. As to Levi's rod alone flowering, see above n. 7~7~. The rods of the others could not flower because in them was no such thing as, in the' inmost sense, was inscribed in those names. They owe everything to God Messiah, all that is given being merely the imputation of holiness by faith. By sons of Is rael are here meant all in the heavens and on earth of whom are predicated the things which are contained in the names. These saw, that is, understood that God Messiah alone is the Elect of Jehovah (vs. 5). Thus they took a man his rod, namely, his power. What further is signified by their taking a man his rod 4 can be evident from the words: Moses brought out all the rods from before Jehovah, unto all the sons of Israel, in order namely, that he might show them that none of them had flowered except Leyi's alone; and also that he might bring to the sons of Israel the powers signified by the rods, and this from before Jehovah; for no one has power if it does not come from God Messiah. It is not here said, however, that Moses gave them the rods, but that the sons of Israel saw, that is, in the more interior sense, understood. Thus they understood outside themselves, as it were, understand ing being outside the man when his intelligence does not entirely fit in with his love. That they took their rods, signifies that they received the powers which they had had previously; for since an angel has nothing holy in himself save what is imputed to him by faith, it follows that he remains in a state of rebellion and, of him self, is a son of rebellion, as they are an called in verse 10 that fol lows. Unless, by the mercy of God Messiah, that which is not holy is restrained, he at once breaks out into rebellion, though not so savage a rebellion as perpetrated by the evil spirits of the devil's crew. 7282. It can also be concluded from the words in chapter 16, verse 41, and from the subsequent words in that and the following chapter, that in heaven there is no one of the angels who has not fallen in some way; that is, that no angel has remained in the state of perfection into which he was created; just as, in the whole

, l Crossed
418

oft": I is not yet cl

III Ad. 7460-7461

NUMBERS XVII: 9-10

[7288

world, of all the men who have ever lived, there is none but is condemned by Adam's fall. This is confirmed by the fact that it is from the mercy of God Messiah that the whole of heaven and the whole of earth is saved. Were it not from mercy, heaven cannot exist; for God Messiah alone must be in all beings, and none can attribute anything of good to himself. If anyone attributes anything of good to himself, he cannot live in subordination, etc., etc. The same thing is confirmed by Paul, to wit, that all are concluded under sin, to the end that there may be nought but grace [Gal. 3 22 ] ; and he says that neither are the angels holy, etc., etc., and (if I mistake not), that they also are to be judged [1 Cor. 63 ]He who cannot acknowledge the mercy of God Messiah, cannot perceive anything that comes from His love and goodness, and hence has no felicity; besides still other confirmations. 7283. [And Jehovah said unto Moses, Lay Aaron's rod again before the testimony, to be kept for a sign to the sons of rebellion; that their murmurings may cease from before me, that they die not], vs. 10. That Aaron's rod was again laid before the testimony in the ark-for later Aaron's rod was found in the ark 5-is a confirmation that the rod itself signifies that which is most holy; for the testimony was the most holy thing, from thence being all the holiness of the tabernacle. Thus the rod was adjoined to the testimony or law. In the inmost sense, this signifies that it is by faith in God Messiah that the internal man blossoms and produces fruit, the internal man, in this sense, being the law or testimony, in that it is the law in the inmost man which bears witness concerning God Messiah. In the supreme sense, which is the life of all that is contained in the inmost sense, and so forth, it signifies that all and single things live from the Law or the truth, but that they flower, that is, that man is created anew, from love and thus from the merit of the Messiah, which here is Aaron's rod on which was inscribed the name of Levi from love; just as all and single things flower from the rays of the sun, within which are both light and heat; and, furthermore, that unless love had been adjoined to the Law, the whole of heaven and the whole of earth would then have perished. For if heaven and earth were judged from truth, that is, from justice, they would be wholly condemned, but when judged
There is no record that Aaron's rod was found in the ark, but only the " Book of the law"; see n. 6334 and 7067 note.

III Ad. 7462

419

7~83]

THE WORD EXPLAINED

from love, they are judged by Love itself, and then is imputed to them the righteousness which the Messiah became. Hence the rod was now again laid before the testimony, and this for a sign to the sons of rebellion, and so to all in the heavens and on earth, that their murmurings against J ehovah might come to an end that they die not.6
NUMBERS

XVII

And the sons of Israel said unto Moses, [saying] 6a Behold, we die, we perish, we all perish. 13 Everyone drawing near, drawing near unto the habitacle of Jehovah, dieth: shall we then be consumed with dying?
NUMBERS

1~

XVIII

I And J ehovah said unto Aaron, Thou and thy sons and the house of thy father with thee shall bear the iniquity of the sanc tuary: and thou and thy sons with thee shall bear the iniquity of your priesthood. ~ And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee, be ye before the tent of the testimony. 3 And they shall keep thy charge, and the charge of all the tent: but to the vessels of the sanctuary and the altar they shall not come nigh, that they die not, both they and you. 4 And they shall cleave unto thee, and keep the charge of the tent of assembly in respect to all the work of the tent: and a stran ger shall not come nigh unto you. 6 And I, behold, I have taken your brethren the Levites from the midst of the sons of Israel: to you they are given as a gift for Jehovah, to do the work of the tent of assembly. 7 Therefore thou and thy sons with thee shall keep your priest's office as to every matter of the altar, and within the vail; that ye may do it: the work of the gift I have given your priest hood: but the stranger that cometh nigh shall be put to death. 8 And Jehovah spake unto Aaron, Behold, I also have given
No. 7283 is emphasized by " N.B., N.B.," written in the margin.
.. Omitted by Schmidius, but supplied in his Errata.

4~O

NUMBERS XVII: Ifl--13-XVIII: 1-32

[7284

thee the charge of mine heave offerings in respect of all the holy things of the sons of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by a statute of eternity. 9, 10 This shall be thine of the holy of holies from the fire: every offering of their's . . . In the holy of holies shalt thou eat it: 11 And this is thine; the heave offering of their gift, as to every wave offering of the sons of Israel: . . . 12 All the fat of pure oil, and all the fat of the wine, and of the wheat; their firstfruits which they shall give unto Jehovah, them have I given thee. 15 Every thing that openeth the matrix in all flesh, which they bring unto J ehovah, whether it be of men or beasts, shall be thine: 21 And, behold, I have given the sons of Levi all the tithes in Israel for an inheritance, . . . 22 That the sons of Israel may no more come nigh the tent of assembly, to bear sin by dying. 23 But the Levite, he shall do the work of the tent of assembly, and they shall bear their iniquity: . . . 25 And J ehovah spake unto Moses, saying, 26 Speak also unto the Levites, and say unto them, When ye receive of the sons of Israel the tithes . . . then ye shall offer up of them an heave offering for Jehovah, even a tenth part of the tithe. 27 And it shall be reckoned unto you for your heave offering; as the corn of the threshingfloor, and as the fulness of the wine press. 32 And ye shall not bear sin by reason of it, when ye have heaved from it the fat thereof: and the holy things of the sons of Israel ye shall not pollute, that ye die not.

7284. The crime of Korah, bathan and Abiram and also of the congregation which perished, was that they wished to approach Jehovah the Father without the mediation of the Son, that is, of God Messiah-a crime which has been previously repr~sented [Lev. 101 ,2]. Aaron and his sons represented the Messiah. Therefore they were to approach Aaron or his sons, and to con fess their sins before them, who would receive their offerings and

III Ad. 7463

421

7~85-7~86]

THE WORD EXPLAINED

offer them, would bear their iniquity and, finally, would make atonement for them. But the rebels represented those who would go and offer their offerings, not to the one only Mediator and Intercessor, but immediately to the sanctuary itself. 7285. Their second crime was a consequence of the above, namely, that they wished to perform the office of the priesthood of the Messiah, that is to say, to be righteousness and so to make themselves righteous and thus not to be saved by the Messiah, the one only Savior and Redeemer, and so by the one only Righteous ness. It was in this that the priesthood consisted. All these of fices were now represented by the priesthood of Aaron and his sons, while those who wished to make themselves righteousness and so to perform the office of the priesthood were represented by Korah, Dathan, Abiram and by their company. It is these two crimes that are now treated of in what follows, and likewise all that looks to God Messiah alone on account of the work of redemption. 7286. [And the sons of Israel said unto Moses, Behold, we die, we perish, we all perish. Everyone drawing near, drawing near unto the habitacle of J ehovah, dieth: shall we then be consumed with dying], vs. 1~, 13. That those were punished with death who merely saw with their eyes the holy place which was in the charge of Aaron and his sons, is evident from what has been said [n. 677~, 6774]. Not even the Kehathites, who were the nearest [to Aaron], dared do this. Later and in the time of the Kings, etc., they also died who touched the ark, as in David's day [~ Sam. 66-7]. Especially was the people not to approach at this time when the Levites, who were accredited, were ministering at the tent of assembly, for then they would die. Hence holiness was impressed on the minds of the people, that so they might hold J ehovah God or God Messiah, represented by the things in the ark, as holy. Previously the Kehathites with the company which Korah had stirred up, had died because they laid claim to the priesthood; for they likewise wished to offer the mincha for the people, and thus sacrifices, and, consequently, like Aaron, to rep resent the Messiah as to the work of redemption and intercession; thus to sanctify the people, that is, to render them righteous. Making atonement for the people, or rendering them righteous, which was the work of the priest, is called the iniquity of the priest
4~~

III Ad. 7464-7466

NUMBERS XVII: U-13

[7~87-7~89

hood [vs. 1], which Aaron and his sons bore; for they bore the sins of the people, and thus took them away and rendered the people righteous. This was represented by Aaron and his sons who constitute a single person but with distinct offices, all of which were representative. 7 7287. That none could approach the tent of assembly, that is, the sanctuary, save the house of Aaron and the Levites, arises from the same cause, namely, because none save God Messiah, who is Holiness, could approach to Jehovah the Father. This also was now represented by Aaron, his sons and the Levites, who together constituted the ministry, and as one compound person, represented God Messiah, the only Mediator,8 being the Priest 9 and the Re deemer. 1 Those, therefore, who wished to approach and thus to be mediators were punished with death. This, being iniquity, was bearing "the iniquity of the sanctuary" [vs. 1]. So also, with the exception of Aaron, etc., those who wished to make atonement and to redeem, and also to approach-this, being iniquity, was, as it appears, "the iniquity of the priesthood" [ibid.]. 7288. In verse 7, the priesthood and also all else that Aaron and his sons carried, is described as being a gift given to Aaron, and this to the end that they might be representations. So like wise, in the verse that next follows, they were also given the heave offerings, and this by reason of the anointing. It was the anoint ing that could represent the Messiah in the priesthood. The things which were given, that is, which Aaron and his sons were to represent, follow [vs. 9 seq.], as also those which the Levites were to represent. 7289. Furthermore, "the iniquity of the priesthood" [vs. 1] appears to be described in verse 7, to wit, that they bore iniquity, inasmuch as the stranger who came near would be put to death. And "the iniquity of the sanctuary H seems to be described in
T [The following unnumbered paragraph is here crossed off by the Author:} Since, then, none can approach J ehovah the Father save only his Son, and be cause the Priest alone can intercede, therefore, the like was now instituted, in order that [Crossed off:] and Intercessor Reading sacerdos for sacerdotitum (priesthood). 1 This part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad. 7467-7469

4~3

7~90-7~91]

THE WORD EXPLAINED

verses ~~ and ~3, to wit, that no others should come near to minister; for, if they came near, they would bear iniquity and would die, as is clearly stated in verse ~3; see, moreover, verse 3~. 7290. In verse ~7, " the corn of the threshingfloor " and " the fulness of the winepress" means all celestial food; in the more interior sense, all spiritual food from the celestial; so likewise in verse 30. 7291. [And Jehovah said unto Aaron. Thou and thy sons and the house of thy father with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall' bear the iniquity of your priesthood]. vs. 1. The house of thy father is the house of Levi; therefore, in verse ~ the Levites are called his brethren. In the supreme sense, it is God Messiah who is meant by the whole house of Levi; for whether it be a single person or a society, that is, a compound person, in the supreme sense it is God Messiah who is represented by that person. He alone bears the iniquity of the sanctuary, being the iniquity which consisted in their wishing to approach God the Father wthout mediation; for he is the only One who is holy and is Holiness itself. It is he alone who can approach Jehovah his Father, for there can never be any communion between the profane and the Sanctuary itself save by means of the Most Holy, who became righteousness and thus bore the sins of all men and so took them away. That the whole tribe of Levi here repre sents the Messiah, is because the priesthood or the priestly king dom is in the inmost wherein God Messiah, by the Holy Spirit, is the All in all. Therefore, in the inmost sense, this inmost kingdom or third heaven is called the mediatory heaven, for without humili ation, adoration and true worship by faith, no one can approach. This worship belongs to the priesthood, that is to say, it is the celestial itself in man. The spiritual part of man cannot ap proach save by means of the celestial; for unless the celestial is within man's faith, that is, unless in his spiritual things is love which, in the more interior sense, creates the form of his intelli gence, no one can ever approach God Messiah. Thus, one can never approach Jehovah His Father, save by God Messiah. If anyone approaches by another way, he necessarily dies, as is evi dent from what follows in verses ~~ and ~3.
* The autograph has "!ill and ':J':J." but this appears to be an error. as at the end of the paragraph Swedenborg altered" ':J':J " to "':JS." See n. 7':J91 fin.
4~4

III Ad. 7470-7471

NUMBERS XVIII:

1-~

[7~9~-7~95

7292. This indeed involves that there must be a priesthood, to the end that order may be observed in civil society. But anyone who carries in himself the kingdom of God Messiah, that is, who is endowed with saving faith, is also in the priestly kingdom. But, by the divine mercy of God Messiah, the institution of the priest hood in the New Testament will be treated of elsewhere. The rea son why the Levites were chosen was that the priestly kingdom of God Messiah on earth after his advent might now be represented, and also himself in his kingdom. Therefore they were given to Aaron [vs. 6], as a body to a head. Thus they represent one compound person. And that they might serve as a body, they were waved and were initiated by various rites, respecting which see above [chap. 8 6- 13 ]. 7293. This then is the work of Mediation, and at the same time of Intercession. The Mediator was from eternity, for nothing has ever been created save by means of him, because by means of the Word by which all things were made [John 13 ]. Thus it is by him that everything exists and everything subsists; that is, as it was created, so also is it preserved. But when man fell, he could not obe the mediator unless he became righteousness; for because of the state of man who had become most utterly iniq uitous, there could no longer be any approach. Thus, all things would have come to ruin had he not become righteousness and thus also the Intercessor; for he interceded so many times, etc., etc. 7294. Hence it is now added that Aaron and his sons should bear the iniquity of the priesthood, which is explained later in verses 7 and 3~. This belonged solely to Aaron and his sons, inasmuch as they were anointed, for they were anointed as priests. The tribe of Levi was not the priesthood but the ministry of the priesthood, for they represented the body. It was Aaron and his sons, therefore, who made atonement for the people, and who alone entered within the veil. Therefore, by the priesthood, in the proper sense, is meant the work of redemption which is here called atonement, etc. 7295. [And thy brethren also, the tribe of Levi, the tribe of thy father, bring thou with thee, that they may be joined unto thee, and minister unto thee: but thou and thy sons with thee, be ye before the tent of the testimony], vs.~. Here the Levites are described

III Ad.

747~-7475

4915

7~96-7~97]

THE WORD EXPLAINED

as ministers or as a ministry as of the body to the soul, the subordi nation being such as was described above [n. 7~9~, 7~94]. For spiritual things are ministrant to things celestial, as natural things are to things spiritual. Natural things can never approach things celestial save by means of things spiritual; but see these matters more clearly set forth (as I think) ; 2 see chapter 169 ,1. Because they represented inferior things which are adjoined to things superior, as is the case in man, therefore it is here said that they may be joined unto thee, and minister unto thee, and that Aaron and his sons with him should be before the tent of the testi mony, that is, before the ark or the holy where was the testimony. 7296. [And they shall keep thy charge, and the charge of all the tent: but to the vessels of the sanctuary and the altar they' shall not come nigh, that they die not, both they and you], vs. 3. Here likewise the same thing is described, namely, how far they could approach. Thus they had nothing except ministering. In the New Testament or after the advent of God Messiah, the va,il be tween the holy and the holy of holies was rent [Matt. ~751, Mark 1538 , Luke ~345]. Thus an opening was granted to everyone to approach God Messiah. As now regards the priesthood, it is not a priesthood but a ministry, and this for the sake of order in civil affairs. But on these matters I shall be instructed from the Word of God Messiah. 7297. [And they shall cleave unto thee, and keep the charge of the tent of assembly in respect to all the work of the tent: and a stranger shall not come nigh unto you], vs. 4. Here the ministry is described. That ministry is service such as inferior things per form for things superior. Moreover, it must be observed that in man, celestial things and spiritual are distinguished; nay, they are distinct in everything in the three classes. Celestial things are those which properly refer themselves to the love of God Messiah, and they are things which are compared to heat, while spiritual things are things which are compared to light. There is light without heat, as in the time of winter, and there is also a torrid light, as in midsummer. It is vernal and morning heat that is compared to celestial love. In perfect order these things, both the celestial and the spiritual, are derived even to man's interior faculty; so likewise spiritual things. As concerns celestial things,
2

See n. 7291.
4~6

III Ad. 7476-7477

NUMBERS XVIII: 3-XIX: 1-22

[7298-7299

these constitute the priesthood which Aaron and his sons repre sented; but as concerns spiritual things which it behooves shall minister to things celestial, these are the sanctuary which was rep resented by the Levites taken together. s [For the exposition of verses 7 and 8, see n. 7288-89.] 7298. These points each and all fit in with what exists in man, that is to say, with his minds. These serve, in accordance with the subordination set forth above [n. 7291]. Matters are circum stanced in the same way in a society, small, large and largest, from which is formed the church of God Messiah. So also with the church itself and consequently with the kingdom of God Messiah. As to how they were circumstanced with the Levites, see above [n. 7292, 7294] ; but there it is celestial things, and the order of celes tial things, that is set forth; for the priesthood has for its founda tion things celestial, these being essential; not so spiritual things except as the forms of things celestial. But when celestial things are the forms of things spiritual, the thing is looked at in inverted order and thus outside the man, as it were. For there can be cog nitions of celestial things such as exist with evil men, but they are outside them, for they see them outside themselves, inasmuch as they are not imbued with celestial love. 7299. With regard to the heave offering which was given from the sacrifice as a gift to Aaron and his sons, which is spoken of in what follows; and concerning their eating at the tent of assembly, and also concerning the firstfruits and the firstborn [vs. 8-15], the produce of the threshingfloor and the produce of the winepress [vs. 27], these also have been previously treated of; for the produce of the threshingfloor is grain or bread, and that of the winepr~ss is wine, etc.
NUMBERS

XIX

1 And Jehovah spake unto Moses [and unto Aaron],Sa saying,

2 This is the statute of the law which Jehovah hath com manded, saying, Speak unto the sons of Israel, that they bring
[The following unnumbered paragraph is here crossed off by the Author:] The particulars that follow coincide, one and all, with what has been said pre viously, as, for instance, concerning the Levites, that they represented the nat ural mind according to degrees, and so the sons of Aaron the intellectual mind, and Aaron the soul. 'a Omitted by Schmidius, but supplied in his Errata.

III Ad. 7478-7479

427

THE WORD EXPLAINED

thee a red heifer entire, wherein is no blemish; upon which never came yoke. 3 And ye shall give her unto Eleazar the priest; and he shall bring her forth without the camp, and shall slay her before him: 4 And Eleazarlhe priest shall take of her blood with his finger, and sprinkle of her blood toward the faces of the tent of assembly seven ~imes : 5 And he shall burn the heifer before his eyes; her skin, and her flesh, and her blood, with her dung, shall he burn: 6 And the priest shall take cedar wood, and hyssop, and scarlet double dyed, and cast it into the midst of the burning of the heifer. 7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp; yet the priest shall be unclean until the even. 8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shan be unclean until the even. 9 And a man that is clean shall gather up the ashes of the heifer, and shall leave them without the camp, outside, in a dean place; that it may be in charge for the congregation of the sons of Israel for waters of separation: for it is a Sin. 10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even. And it shall be unto the sons of Israel, and unto the sojourner that sojourneth in their midst, for a statute of eternity. 11 He that toucheth the dead in respect of any soul of man, and he shall be unclean seven days. 1~ He shall make atonement for himself ~ with it on the third day, and on the seventh day he shall be clean: but if he make not atonement for himself on the third day, neither shall he be clean on the seventh day. 13 Whosoever toucheth the dead in respect of any soul of a man that is dead, and maketh not atonement for himself,5 defileth the habitacIe of J ehovah; and that soul shall be cut off from Is rael: because the waters of separation were not sprinkled upon him, he shall be unclean; his uncleanness is yet in him. 14 This is the law; when a man dieth in a tabernacle,s who
See n. 7313 note.
'See n. 7313 note.
The Hebrew is tent.
4~8

NUMBERS XIX:

1-~~

[7300

soever cometh into the tabernacle,6 and whosoever is in the tabernacle,6 shall be unclean seven days. 15 And every open vessel, whereon is not a covering, a cloth, 7 is unclean. 16 And whosoever toucheth one pierced by the sword upon the surface of the field, or a dead body, or a bone of a man, or a grave, shall be unclean seven days. 17 And for an unclean person they shall take of the dust 8 of the burning of the Sin, and shall put thereon living waters in a vessel : 18 And a clean man shall take hyssop, and dip it in the waters, and sprinkle it upon the tabernacle/ and upon all the vessels, and upon the souls that were there, and upon him that touched a bone, or one pierced, or one dead, or a grave: 19 The clean person [I say] / shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day shall he make atonement for him, and he shall wash his clothes, and bathe himself in water, and shall be clean at even. ~O But if a man that is made unclean shall not make atonement,2 that soul shall be cut off from the midst of the congregation, because he hath defiled the sanctuary of J ehovah: the waters of separation have not been sprinkled upon him; therefore,3 he is unclean. ~1 And it shall be a statute of eternity unto them. And he that sprinkleth the waters of separation shall wash his clothes; and he that toucheth the waters of separation shall be unclean until even. ~~ And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even. 7300. This chapter treats of the red heifer which was burnt outside the camp, whence came the ashes, and of various particulars pertaining thereto. The water mingled with the ashes, was
See n. 7316 note. See n. 7318 note. D The Hebrew is tent. 1 Added by Schmidius in place of the Hebrew and. See n. 7313 note. 3 Added by Schmidius.
7

III Ad. 7480

4~9

7301-7303]

"THE WORD EXPLAINED

called the water of separation [vs. 9]. This was to be sprinkled upon those who had touched the dead [vs. 11, IQ], and things similar to the dead, respecting which see verse 16. The many rites with regard to this heifer and, moreover, the other particulars must needs prove in the clearest way that they have regard to things celestial, that is, that these rites take their origin in things celestial, inmost and supreme. Can atonement be made by any thing, such as these ashes of a red heifer mingled with water, un less this be done by the celestial thing which was represented? for this was commanded by Jehovah, that is, by God Messiah. 7301. By the red heifer is meant all that which is servile in man, that is, in his natural mind, as for instance, his cupidities, etc., which cause the man to sin, and so to be unclean. That an ox is natural service, being the service of the natural mind, see above [n. 6870-71]. So likewise a heifer. But in minds as in all else, there are mates, as for instance, in the natural mind, imagination and cupidity, the one being active and the other passive, but this in accordance with order. The heifer's being red was a sign of natural cupidities, since all colors represent things which are spiritual. Red is of a fiery color, thus a color coming from a conflagration. 7302. That the heifer was to be burned to ashes [vs. 5], and this outside the camp, signifies that these, namely, cupidities which wish to rule, are to be blotted out and thus their life removed. That the ashes therefrom were unclean, can be evident from the priest, in that he was unclean and must wash his garments and touch water that he might wash away the filth [vs. 7]. Where fore these ashes signify natural foulness which was thus reduced into ashes, as it were, and wiped away. 7303. There are a great many such representations with the angels, for on suchlike representations dwells their con templation. When set forth before any one/ these repre sentations are so difficult to explain that I have frequently marveled that there are such representations. But when they exist with the angels of God Messiah, things which are natural are withdrawn from them and they are understood spiritually, etc., etc. Therefore, these things were done on account of
[Crossed off:) especially in the time midway between wakefulness and sleep.

430

III Ad. 7481-7483

NUMBERS XIX:

1-~~

[7304-7305

the representation now spoken of, and, moreover, on account of the things that follow. G 7304. That the ashes of this heifer which were unclean, when mingled with water were to be sprinkled on him who had touched a dead body [vs. 17-19], represents that the unclean was to be wiped away by that which was equally unclean. Such is the case in nature, which is here brought forward for the sake of illustra tion, to wit, that the bite of scorpions and serpents is taken away by their ashes or dust, etc. So likewise in spiritual things. That evil spirits take away things unclean, cannot but be most profoundly arcane, it be ing experience alone that can bear witness in such matters. For evil spirits are used that they may stir up the evils in a man. In this way, not only do these evils become known to the man, but they are also acknowledged. Prior to this, they are not taken away. But it is evil spirits or the damned who then take these evils to themselves and swallow them, as it were, and so the man is delivered. This, moreover, is indeed obvious in combats and temptations, but in these the man never knows that such is the case. By the divine mercy of God Messiah, I can testify to this from long experience, for when it took place, I have frequently spoken of it with certain spirits, and fre quently I have been brought to great indignation that spirits so unclean should stir up so many evils which lay interiorly concealed in my nature; but I learned that without them, there is no remedy, it being in this way that wounds must be opened and healed. Hence, then, the unclean ashes could separate the dead things in man, etc., etc. Wherefore, when a man thinks himself to be utterly unclean, because he is such, then he is in the best state, and vice versa. To this also I can testify, hav ing learned it from experience. 6 7305. [This is the statute of the law which Jehovah hath com manded, saying, Speak unto the sons of Israel, that they bring thee a red heifer entire, wherein is no blemish; upon which never came yoke]. vs.~. That it must be a red heifer, see above (n. 7301] ; for a heifer is the natural mind which is given up to cupidities,
This indented paragraph is not cited by the Author in the Index to his Memorabilia. This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v., Malum, Spiritus. See Table of Contents.

III Ad. 7484-7486

431

7306-7307]

THE WORD EXPLAINED

[and it must be red] because it does naught but inflame the human mind with fires, a~ it were, and insert these cupidities. That it was to be entire, without blemish, signifies a mind which is, as yet, without actual sin, this being the blemish; for actual sin does not exist until man enjoys judgment and so suffers the will to obey him. Therefore it is here added that it must be a heifer which has not suffered a yoke. That this heifer was unclean is evident enough from what follows, for its ashes were exceedingly unclean, see verses 7 to 9; moreover, the ashes are called sin [vs. 9, 17]. Thus it is hereditary sin, and not actual, for the latter can never be remedied with anyone since it is one's own. It must be some thing general that shall serve this use, for it must serve all men in general. 7306. [And ye shall give her unto Eleazar the priest; and he shall bring her forth without the camp, and shall slay her before him], vs. 3. Eleazar the priest represents the intellectual mind before which she must be slain, or which shall slay her; 1 for it is the intellectual mind which will slay these sins, that is, will not suffer them to have the dominion. Eleazar the priest also repre sents that mind in other passages, this being from his subordina tion in respect to Aaron, whose son he is. That he shall lead the heifer without the camp, means toward things inferior; for the camp also is that same mind, and without the camp are the things which are outside that mind. 7307. [And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the faces of the tent of as sembly seven times], vs. 4. As to his sprinkling the blood toward the faces of the tent, it must first be observed that her blood also was unclean, for her blood was burned with the dung (vs. 5) ; but it signifies that in this way man would be purified and so would have communion with what is holy, by the mediation whereof that which is dead is separated, as said later. So likewise as to this being done seven times; for man could not be separated from un cleanness by ashes, unless there be a looking to what is holy, etc., etc.
'The Hebrew is and he shall b"ing her forth . .. and shall slay her before his faces; but because of verse 8, Schmidius, Tremellius and the A.V. have in serted, in italics, the wOrd one, Le., one shall slay her. The present text seems to reject this insertion; but see n. 7308 note.
43~.

III Ad. 7487-7488

NUMBERS XIX: fl-9

[7308-7311

7308. [And he 8 shall burn the heifer before his eyes; her skin, and her flesh, and her blood, with her dung, shall he burn], vs. 5. His burning her signifies that he reduced that uncleanness to ashes, so that it became like a heap, and this that it might be signified that it was such that it could be in place of separation. 7309. [And the priest shall take cedar wood, and hyssop, and scarlet double dyed, and cast it into the midst of the burning of the heifer], vs. 6. That these three things were cast into the midst of the burning, was in order that it might be signified that the ashes could cleanse; for the cedar is oil, the hyssop acid, and the scarlet double dyed blood. These three are requisite, to wit: oil which first softens the wound; hyssop which wipes away things unclean, for which reason also purification is said to be carried on by hys sop [Ps. 51 7 ] ; and blood which heals. Without these, the unclean ashes could not heal, cleanse, make atonement, etc. It is therefore the cedar or oil that cleanses; the hyssop or salt that wipes away or purifies; and the scarlet double dyed or blood that makes atone ment; therefore also the word atonement is used [vs. Ifl, 19, flO]. 7310. [Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp; yet the priest shall be unclean until the even. A nd he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even], vs. 7, 8. That the priest was made unclean by the ashes of the red heifer can be evident from the fact that he washed his clothes, and thus cleansed away the filths drawn therefrom; for when one had touched anything unclean, it be hooved him to wash his clothes. Then, because he had touched what is unclean, he also bathed his flesh in water. That the ashes were unclean, and also the red heifer, is evident from the fact that the priest was unclean until the evening, like as was the man who had burned the heifer, and also the man who had gathered the ashes (vs. 9, also vs. 10 and fll). 7311. [And a man that is clean shall gather up the ashes of the heifer, and shall leave them without the camp, outside, in a clean place; that it may be in charge for the congregation of the sons of Israel for waters of separation: for it is a Sin], vs. 9. That which
This is according to the Hebrew, but because of verse 8, Schmidius and the A.V. ha'Ve added the word one, Le., " And one shall," etc. Tremellius has" And he shall order the heifer to be burned." See n. 7306 note.

III Ad. 7489-7 49fl

433

731~-7313]

THE WORD EXPLAINED

was without the camp and outside, was uncleanness. It was to be left in a clean place without the camp, and not in a foul, because it was to be for the use of cleansing and making atonement. It is therefore called the waters of separation. It was ashes, but they were used with water; see below [vs. 17]. From the fact that it separated what was unclean, as the reader may see stated above [no 7307, 7309], this water is called sin, it being sin that is signi fied, etc., etc. 7312. [And it shall be unto the sons of Israel, . . . for a stat ute of eternity], vs. 10. It is said a statute of eternity, because this law or rite arose from those things in heaven which were spoken of above [n. 7303]. All that is called a statute of eternity which is the truth and comes from the inmost heaven where it is quite differently circumstanced; and it signifies man, how he is cleansed from sins, and the righteousness of the Messiah then im puted to him. This is a statute of eternity. 7313. [He that toucheth the dead in respect of any soul of man, and he shall be unclean seven days. He shall make atone ment for himself 9 with it on the third day, and on the seventh day he shall be clean: but if he make not atonement for himself on the third day, neither shall he be clean on the seventh day], vs. 11, 1~. Concerning uncleanness from touching the dead, see above [n. 6550, 6831-33] ; for to touch the dead represented actual crime which would bring death 1 to the man. Furthermore, his being unclean seven days signifies that he would be perpetually unclean unless atonement were made for him, as also is stated in what fol l~ws [vs. 13, ~O]. That he made atonement for himself on the third day also involves the same thing, in that 2 the third day is holy, as is the seventh. The third day is holy because of the ad vent of God Messiah into glory, and because of the resurrection; the seventh, because of the creation of the new man. Wherefore, in the text, the one has regard to the other, for it is said, he who does not make atonement on the third day shall be unclean on the seventh; for he will not then rise up a hew creature. Therefore
The Hebrew word which Schmidius here translates expiabit se (shall make atonement for himself) means to unsin or purify oneself. Tremellius translates it shall purge (or purify) himself. The Hebrew for to make atone ment, which occurs many times in the Bible, is another word altogether. 1 [Crossed off: I to the human soul.
2 reading nam for nempe (namely).

434

III Ad. 7493-7494

NUMBERS XIX: lQ-15

[7314-7316

this separation, cleansing or atonement by the ashes looks to the purification of the man, as already stated. 7314. [Whosoever toucheth the dead . .. and maketh not atonement for himself, defileth the habitacle of J ehovah; and that soul shall be cut off from Israel], vs. 13. That he defiles the habitacle of J ehovah signifies that he defiles the intellectual in himself, this being the habitacle. This can be evident from the fact that unless the domination of cupidities be cast off, that is, unless the man be cleansed from them, the intellectual mind, being ruled by them, is wholly defiled. It therefore necessarily follows that it cannot do other than die. Therefore it is said that that soul shall be cut off from Israel. This indeed was done by the death of the body, that is, by the punishment of death, but these words represented spiritual death, and this because uncleanness cleaves to him and is not separated from him. 7315. [This is the law; when a man dieth in a tabernacle,S who soever cometh into the tabernacle,S and whosoever is in the taber nacle, S shall be unclean seven days], vs. 14. All this represented things which carry death. A man who touched the things here mentioned could never die of himself, for he has touched them merely with his body. That which carries death, and for which he would suffer the punishment of death, must necessarily be some thing spiritual which these words, etc., involved. For if one en tered into a tabernacle where was a dead man, he would be unclean for as long as seven days; and if atonement was not made, he would be cut off (vs. ~O). It was the stench in the tabernacle which touched him and which he drew in with his nostrils. These par ticulars, one and all, signify the various things which infect man. The tabernacle was the man's house; thus, in the spiritual sense, it is his rational mind. When the man is unclean, then all that which enters into his tabernacle is unclean, for nothing can ever enter which does not become evil. Nay, in him good itself is turned to evil. This is what is signified in verse 14.!It 7316. [And every open vessel, whereon is not a covering, a cloth! is unclean], vs. 15. That the cloth with which the vessel
The Hebrew is tent. * The latter part of this paragraph is emphasized by " Obs., Obs.," written in the margin. Schmidius supplies the word or, i.e., a covering or a cloth. The Hebrew word translated cloth is the same word which in Genesis 3818 Schmidius trans-

III Ad. 7495-7497

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7317-7318]

THE WORD EXPLAINED

was covered prevented uncleanness arises from the fact that the cloth was of wool and so was hairy, and this takes away things unclean. This signifies that the more interior parts of man might be clean while his exteriors are unclean. For, if the vessel were not covered with a cloth which would absorb these unclean things, then they would enter in. These representations are drawn from the interior and more interior faculties of man; for from unclean exteriors no judgment can be made concerning the more interior things in a man, since these can be absorbed so that they do not enter in. God Messiah alone judges concerning man's more in terior things. 7317. [And whosoever toucheth one pierced by the sword upon the surface of the field, or a dead body, or a bone of a man, or a grave, shall be unclean seven days], vs. 16. He who touches one pierced by the sword upon the surface of the field or upon the field, being one who has had a good harvest and yet has fallen away from the faith and so is pierced by an evil sword, is utterly dead. Wherefore, in the text, it is expressly said the field. There would have been no need of this had it not signified such things, inasmuch as it would have amounted to the same thing had the word not been added; for immediately afterwards it is said a dead body where soever it be. Here we have four kinds of dead men. [First], one dead in the field, signifying the interior man dead; second, [a dead body], being one dead as to the rational man; third, the bone of a man, signifying nature; and [fourth]', the grave, being the body. Thus they mutually follow each other. Whatsoever touches them is affected with death. The text supposes a man, but what is meant is everything that touches them, etc. 7318. (And for an unclean person they shall take of the dust 5 . . . and shall put thereon living waters in a vessel: And a clean man shall take hyssop, and dip it in the waters, and sprinkle it upon the tabernacle,6 and upon all the vessels], vs. 17, 18. Wa ters were used, to the end that all the things previously mentioned might be sprinkled, for without water, tbe unclean man was not
lates sweat cloth. Elsewhere he renders it band or thread. The A.V. trans lates it bracelets, lace, wire, line, ribbon, thread and (as in the present text) bound. For the root meaning of the Hebrew word, see n. 9039 note. In the Hebrew this is the same word as was previously translated ashes. The Hebrew is tent.

436

III Ad. 7498-7499

NUMBERS XIX: 16-XX: 1-9l8

[7319

cleansed, waters signifying the spiritual, etc. Hyssop was the medium of the cleansing; it also signifies pain, for without pain the wound is not healed, etc. 7319. [And whatsoever the unclean person toucheth shall be unclean (vs. 9l9l) ]. What is said in verses 19 to the end, is the sequence of what has been explained. What is said in the last verse is also the sequence of the same; for the most single things in man put on the state in which the man is. Thus, if a man is unclean, there is nothing whatsoever that he touches, that is, that he says, thinks, wills, that is not unclean, that is, profane. As the man is in general so he is in everything, and there is not the least thing that is not similar. This can be demonstrated in so many ways that no doubt can ever be raised concerning it. N or can a man ever be so clean that he is [wholly] clean, but this is done solely by imputation, just as the sprinkling of the water of sepa ration did nothing but impute cleanness to him. That is to say, it is by imputation that cleanness, or, in the more interior sense, righteousness and holiness can be predicated of man, although, never being holy, he is anything but righteous.
NUMBERS

XX

1 And when the sons of Israel, even the whole congregation, came into the desert of Zin in the first month: and the people abode in Kadesh; Miriam died there, and was buried there. 9l And there was no water for the congregation: therefore they were gathered together against Moses and against Aaron. 3 And the people contended with Moses, and said, saying, Would that we had died when our brethren died before Jehovah! 4 And why have ye brought the congregation of Jehovah into this wilderness, that we and our cattle should die [there]? 7 5 And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is not a place of seed, or of fig, or of vine, or of pomegranate; and neither is there wat~r to drink. 7 And Jehovah spake unto Moses, saying, 8 Take the rod, and gather thou the congregation together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth its waters, . .
T

Omitted by Schmidius, but supplied in his Errata.

III Ad. 7500

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THE WORD EXPLAINED

9 And Moses took the rod from before J ehovah, as he com manded him. 10 And Moses and Aaron gathered the congregation together before the rock. But he said unto them, Hear now, ye rebels; shall we draw you waters out of this rock? 11 And Moses lifted up his hand, and with his rod he smote the rock twice. Yet the waters came out abundantly, and the congre gation drank, and their cattle also. 1~ And J ehovah spake unto Moses and unto Aaron, Because ye believed not in me, to sanctify me in the eyes of the sons of Is rael, therefore ye shall not bring this congregation into the land which I have given them. 13 These are the waters of Meribah; because the sons of Israel contended with J ehovah, and he was sanctified among them. 14 And Moses sent messengers from Kadesh unto the king of Edom, [saying],8 Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us: 15 For ou; fathers went down into Egypt, . . . and the Egyptians did evil things to us, and to our fathers; 16 Therefore we cried unto Jehovah, . . . and he brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: 17 Let us pass, I pray thee, through thy land: we will not pass through the field, or through the vineyard, . . . we will go by the king's high way; . . . 18 And Edom said unto him, Thou shalt not pass through me, . . . 19 And the sons of Israel said unto him, We will go up by the paved way: and if I or my cattle drink of thy waters, I will give thee the value thereof; . . . ~O, ~1 And he said, Thou shalt not go through. And Edom came out against him with much people, and with a strong hand . . . wherefore Israel turned away from him. ~~ And the sons of Israel, even the whole congregation, jour neyed from Kadesh, and came unto mount Hor. ~3 And J ehovah spake unto Moses and unto Aaron at mount Hor, by the border of the land of Edom, saying, ~4 Aaron shall be gathered unto his peoples: for he shall not
8

Added by Schmidius.

438

NUMBERS XX:

1-~8

[73~O-73~1

come to the land which I have given. unto the sons of Israel, because ye rebelled against my mouth at the waters of Meribah. ~5 [Therefore] 9 take Aaron and Eleazar his son, and bring them up unto mount Hor: ~6 There 1 thou shalt take off from Aaron his garments, and put them upon Eleazar his son: and Aaron shall be gathered, and shall die there. ~7 And Moses did as J ehovah commanded: and they went up into mount Hor in the eyes of all the congregation. ~8 And Moses took off from Aaron his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount:
7320. In the spiritual sense, the temptation described in verses 1 to 13 inclusive, and which, as previously [Exod. 171 seg .], came because of a lack of water, involves distrust, in that temptations did not cease, or in that they themselves were not recreated as a result of the temptations, but these persisted. The waters which were here lacking were the waters of recreation. Therefore, they would rather they had died with their brethren before J ehovah (vs. 3), that is, with the congregation which had died with Korah, and with that which had murmured later [chap. 1631 se g.] ; then surely, as they thought, they would have rest from temptation. But this temptation, on account of a lack of water, signifies spiritual temptation when the temptation endures and does not cease, being temptation such as was with the Messiah in the wilderness, and in imitation of him, such as was with his own here in the world. This is what is regarded in his Prayer, to wit, in the words: "Father, lead us not into temptation" [Matt. 613, Luke 11 4 ] ; for this was the prayer of the Messiah himself in the wilderness when he was tempted continuously and cruelly. Therefore he taught this prayer to his disciples, and therefore this prayer moves him more than all other prayers. 2 7321. Although this murmuring was of the same nature as before [chap. 142 ,3]-for the words are almost the same, nay, even
Added by Schmidius. Substituted by Schmidius for the Hebrew and. The end of this paragraph is emphasized by "Obs., Obs.," written in the margin.
1

III Ad.

7501-750~

439

73~~-73~3]

THE WORD EXPLAINED

harder, since not only would they rather return to Egypt, which land they again loved, but they also preferred death for them selves, as can be evident enough from the words in verses 3 and 5 nevertheless they were not punished. This was on account of the duration of the temptations; and then to the Messiah came the memory of his own temptations in the wilderness when he would gather up these words: "Lead us not into temptation" [Matt. 6 13 , Luke 11 4 ] ; for with God Messiah, the present and the future are the same. Therefore they were not now punished. He re members also that they had so often succumbed and were still suc cumbing, etc., etc. 7322. But now Moses succumbed, as is evident from what fol lows. Therefore it was said to him that he would die in like man ner as the people [vs. l~]. So likewise Aaron now died [vs. ~8], and also Miriam [vs. 1]. Thus, when the body and the natural mind, being that which the people and the Levites represented, were now no other than dead, and when afterwards their leader also succumbed and death was announced to him, then it was at an end with this whole people, in that all had succumbed. The Messiah alone sustained all temptations, these being not corporeal but in mostly spiritual and thus most utterly cruel, that so he might re deem aIr who succumb, and might sustain spiritual temptations with all men when they are tempted. s The temptations with this people were merely corporeal and natural, and therefore are in no way to be compared with the temptations of the Messiah in the wilderness; but, as was said, they represented those temptations, arid so the spiritual temptations of his church, in general, specifi cally, and in the individual. 7323. When, therefore, they had now succumbed, Moses was commanded to make supplication with God Messiah, and, indeed, a supplication that water might be given them, that is to say, that they might be recreated. Therefore he is commanded to speak to the rock. In the more interior sense, this signifies that he should make supplication with God Messiah concerning recreation, it being the Messiah who is here meant by the Rock. Moses, how ever, did not make supplication, but in his wonted manner acted with arrogance and rebelled; for by his supplications he was to contend with or fight against the devil and his crew, but he fought
This sentence is emphasized by " Obs., Obs.," written in the margin.

440

III Ad. 7503-7504

NUMBERS XX:

1-~8

[73~4-73~5

against the Messiah himselU Therefore he could not but die with the people. Hence the waters were called waters of contention 6 [vs. 13]. This is said of Moses, but it was the same with Aaron ; see verse 10 where Aaron also is mentioned. From the words of Moses it pan be evident that he not only fought against God Mes siah but also claimed for himself the power of doing miracles, and did not attribute the glory to God Messiah. Wherefore he here says, "Shall we draw you waters out of this rock?" [vs. 10], words, moreover, which are highly rebellious and are spoken with distrust and arrogance; for in the spiritual sense they mean" Will God Messiah give waters or spiritual recreations?" That Aaron also rebelled is evident from verse 1~, and this by distrust and profanation, as is there stated. 7324. [And Jehovah spake unto Moses and unto Aaron, Be cause ye believed not in me, to sanctify me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them], vs. 1~. That Moses and Aaron had not believed, is stated in plain words, to wit: Because ye be lieved not in me; and that they had profaned God Messiah, in the words, "that ye sanctified me not"; from which it is also clear that Moses and Aaron still had not sanctified God Messiah. Hence then their punishment, being death, in that they had not done this externally, that is, in the eyes of the sons of Israel, it being merely an external and thus a representative rite that was demanded of them. By the congregation which they were to have led into the land which he gave them, are meant the infants and minors, for no other congregation could be meant. Thus it is these also who are meant by the sons of Israel, in whose eyes he had not sanctified God Messiah, and to whom he was thus a stumbling block. It is to these that the land was given, for it is said the land which I have given them. Thus it was given to sons of the true Israel who are infants, for he who is not an infant, or does not become an infant, cannot enter into the kingdom of God Messiah [Matt. 183 , Mark IOU>, Luke 18 17 ]. 7325. [These are the waters of M eribah; because the sons of Israel contended with Jehovah, and he was sanctified among them],
This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. Schmidius supplies this translation of the Hebrew word M eribah.

III Ad. 7505-7506

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THE WORD EXPLAINED

vs. 13. Its being here said, and he was sanctified among them, signifies that the Messiah alone is holy, and that Moses and Aaron and also the people could in no way profane him by their repre sentations; thus, that he was sanctified in the sons of the true Is rael, and so not in the external man but in the internal; not in the Jewish church, of which Moses and Aaron were the heads, and now these also profaned him, but in the true church of the sons of Israel. Consequently, that he could not be profaned by Moses and Aaron save with a rebellious people, but never with a people which is the true Israel. The words also look to this, that the Messiah alone sustained temptations, and so was sanctified as to his human nature, so that by him they are sanctified to whom he deigns to impute his holiness, etc., etc. 7326. Verses 14 to ~l inclusive treat of the passage through the land of Edom which was denied the people. What the mean ing of the letter is, can be evident to everyone. The descendants of Edom dwelt in mount Seir [Gen. 36 9 ], which was the last border of the land of Canaan, or where the land of Canaan commenced to come to an end. They were brethren [vs. 14], because Esau was Jacob's brother. Therefore it was not allowed them, even to touch anything of theirs, as is said elsewhere. 7327. But what is here meant by the land of Edom in the spir itual sense, can be evident from the series of events, to wit, that the people had now undergone temptations, and so represented the Messiah who alone sustained temptations of himself. It also be hooves all sons of Israel to undergo temptations, but still they all succumb. It is God Messiah alone who sustains man and conquers for man. This I have perceived in myself with great clearness, because hitherto it has behooved me to undergo temptations which, in a spiritual sense, are similar. As concerns myself and it was given me rightly to distinguish this-I must needs have succumbed in all of them, for I was led to a certain goal; for myself I did succumb, but yet I was raised up by God Mes siah. The temptations were led to a good end, as I think, so that I could clearly perceive that of himself man can in no way sustain temptations, not even the least of them. Therefore it is the work of God Messiah alone that man is sustained in temptations. 6
The indented part of this paragraph, together with n. 7347, is cited by the Author in the Index to his Memorabilia, s.v., Tentatio. See Table of Contents.
44~

III Ad. 7507-7509

NUMBERS XX:

1-~8

[73~8-7330

7328. In order, therefore, that all that happens in temptations might be represented, it now follows that they wished to enter into the land of Canaan, that is, into heaven, inasmuch as man thinks to merit heaven by temptations. The land of Edom here signifies that which is thought to be next to the entrance of heaven, to wit, the living of an upright life, and the acting with goodness and charity to all. He does not remember that all goodness and char ity which does not come from God Messiah, and is so credited [is not goodness and charity]. Consequently, when man thinks that he can introduce himself by his own goodness and charity, that is, by piety, this the rather removes him from heaven or the kingdom of God Messiah. It is, as it were, an intervening mountain over which he cannot pass. Therefore, when he arrives there, passage is denied him so that he must go by another way and sometimes by circuitous paths. This, then, is the reason why it is said that this people made an offer to its brother. After temptations, char ity is called a brother, but it becomes an enemy, inasmuch as char ity, when so regarded, restrains man from entrance. Therefore Edom is said to have gone forth "with much people and a strong hand" [vs. ~O]. That they wish to enter from their own goodness is signified by the words that they had no desire to injure him nor to pass through his field or vineyard, but would go by the royal highway (vs. 17); for they then think that going by the royal highway is going by means of piety from themselves; see also verse 19-that they wished to give value for everything, etc. 7329. That this happened after they had undergone captivity and temptations is declared in verses 15 and 16, where the captivity in Egypt is mentioned, and also the last temptation signified by Kadesh. Kadesh involves all the previous temptations, for those which follow are simultaneously present in the last. 7330. There is, however, another way which is shown them later, namely, under their leader Joshua, that is to Sll-Y, by means of God Messiah who is represented by Joshua; and this after they had conquered two kings, treated of later [chap. ~123. 24, 33-35], at the river Euphrates; 1 by which is signified baptism, thus the gift of the Holy Spirit. For when they came to the Euphrates, the river itself barred the way, and the ark went before them into the middle and then they passed over without the help of any man,
, See n. 4623 note; confer also n. 7342.

III Ad.

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73tH]

THE WORD EXPLAINED

solely by God Messiah with the help of the Holy Spirit, etc. [Josh.

3 16 ,17]. 7331. Verse ~3 to the end treats of the death of Aaron in mount Hor. Aaron could no longer represent the Messiah as the He~d of the church, because, with Moses, he had rebelled. There fore, upon him likewise was pronounced the sentence that he should die (vs. 1~ and ~4), and so should put off the priestly dignity. His being led into the mountain signifies that he put off the rep resentation by anointment; for in the supreme sense, one anointed and the oil signifies the Messiah. Thus, this was done in the moun tain. That Moses took off his garments and that his son was clothed with them, means that he put off the whole representation, and this also by rites, and that the representation was now trans ferred to Eleazar and so was continued, just as there was a like transfer later from Moses to Joshua; therefore Moses likewise died in the mountain, etc. [Deut. 34 1 ,5]. It is said that Aaron died in the mountain (vs. ~6), and that he died at the top of the mountain [vs. ~8], and this because he had been raised to the highest dig nity. Thus the oil which, abstractly from his own person, had made him able to represent the Messiah, was there removed from his head and transferred to Eleazar, which was done no elsewhere than in the mountain and by God Messiah.
NUMBERS XXI
1 And king Arad the Canaanite, which dwelt in the south, heard that Israel had come by way of Atharim; therefore he fought against Israel, and led 8 captivity from him. ~ Wherefore Israel vowed a vow unto J ehovah, and said, If giving, thou wilt give this people into my hand, I will give their cities to the curse. 3 And Jehovah hearkened to the voice of Israel, and delivered up the Canaanite; and he gave them and their cities to the curse; and he called the name of the place Hormah. 4 And they journeyed from mount Hor by the way of the sea Suph, to compass the land of Edom : but [the soul of] 9 the people was impatient on the way: 5 And the people spake against God, and against Moses,
The Hebrew is captured. Omitted by Schmidius.

444

III Ad. 7513

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[733~

Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this bread most vile. 6 And J ehovah sent prester serpents among the people, and they bit the people; and much people of Israel died. 7 Therefore the people came to Moses, and said, We have sinned in that we have spoken against J ehovah, and against thee; pray unto Jehovah, that he take away the serpent from upon us. And Moses prayed for the people. 8 And Jehovah said unto Moses, Make thee a prester,l and set it upon a sign: and it shall come to pass, that everyone that is bitten, when he looketh upon it, shall live. 9 And Moses made a serpent of brass, and put it upon a sign, and it came to pass, that if a serpent had bitten any man, and he looked upon the serpent of brass, he revived.

7332. [And king Arad the Canaanite, which dwelt in the south, heard that Israel hadcome by way of Atharim; therefore he fought against Israel, and led 2 captivity from him], vs. 1. By the Ca naanite at the south is meant the enemy which had been in supreme light but, becoming an idolater, had turned wholly aside from the way of truth. Who this enemy was does not as yet appear, for there are many in the lowest heaven, and they are also known by their own name. That it is the ancient dragon who is called Sa tan, is seen from certain signs at the present day; for in the Apoc alypse [chap. }24] he is said to be about to draw down with him the third part of the stars of heaven. By the stars of that heaven are meant those who of old, when they were living, had been in the light of truth but yet had turned aside therefrom. Some of them, moreover, have had great fame and were adored by the insane vul gar as deities which are their stars. But the order of their life is entirely inverted, for outwardly they are shining lights, as it were, inasmuch as they understand truths, but inwardly they are in dense shade. s Hence the utter darkness of their mind, which has extin guished all the light of truth; and although they contemplate that light, they are yet insane. Such also are a great number of men in the world. Thus they are those who understand and do not
1 See n. 7339 note. The Hebrew is captured. This part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad. 7514

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7333-7335]

THE WORD EXPLAINED

wish to understand, their nature striving against this. The love of self and the world rules them, etc., etc. 7333. This is the enemy who conquers the people Israel; for, inasmuch as the people Israel still does nothing without the light of intelligence, he attacks them by way of intelligence and, as it were, by means of truths; and if he can suffocate this light, that people also is turned somewhat aside from the way. Yet it is sustained by God Messiah. Therefore it is here said that the Ca naanite at the south led some captivity; for in general, human in telligence is such that it takes something of faith away from man; at least, it reduces him into a certain doubt, and thus brings him into shade. 4 This is what is signified, in the universal sense, by the Canaanite at the south leading some captivity. 7334. [Wherefore Israel vowed a vow unto Jehovah, and said, If giving, thou wilt give this people into my hand, I will give their cities to the curse. And Jehovah hearkened to the voice of Israel, and delivered up. the Canaanite; and he gave them and their cities to the curse; and he called the name of the place Hormah 5], vs. ~,3. That this enemy was given to the curse, is also stated, for he must be the first such, inasmuch as he occupies the whole under standing of the man, and unless he is conquered, he can in vain be resisted in the man who is endowed with intellect. He is given to the curse when he is thrust down from heaven. Hence the name Hormah, that is, the curse. l 7335. [And they journeyed from mount Hor by the way of the sea Suph, to compass the land of Edom: but (the soul of) 2 the people was impatient on the way], vs. 4. As to its behooving them to turn aside from mount HoI' to encompass the land of Edom, see above [chap. ~020, 21] ; for there the land of Edom sig nifies proprial goodness and thus piety~according to the opinion of some-in that they wish to acquire faith for themselves by their own ability, and then, from that faith, to do good, and seem pious, this being the consequence of that faith. When this land is reached, they are still far away from the land of Canaan. Yet some are led by this path in order that they may learn what the
ThiS part of the paragraph is emphasized by " Ohs., Obs.," written in the margin. Schmidius has" Hormah, i,e., a curse."
1 No. 7334 is emphasized by " Obs., Obs.," written in the margin.
Omitted by Schmidius.

446

III Ad. 7515-7517

NUMBERS XXI: 1-6

[7336-7338

way of truth is. s Therefore they must necessarily be led away, and this by circuitous paths and by way of the sea Suph, that they may then 4 come to Jordan by another way, that is, to that border of the land of Canaan spoken of above [n. 7330]. 7336. Therefore man is led away from this path, and forced again to compass that land, and, indeed, back to the sea Suph, that is, to damnation, it being in no 5 other way, for the most part, that man is led away from this error in which he has been; for he again departs to the wilderness and temptations,6 all that comes from the effort of his proprial powers being thus led back on the way. Temptations, for the most part, are directed to this end, that the forms of man's proprial powers, etc., may be emended. Hence the man becomes impatient; for when he is again led into the wilderness where is no harvest, and into temptations, he thinks there is no end. But as to whether anyone has been led by such a daily and continuous path of temptations, save God Messiah alone through the forty days in the wilderness, this cannot be believed. It is the image of his temptation~ that is here described. Where fore it is said of him, at the end of the forty days, that at last he hungered [Matt. 4 2 ]. 7337. [And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wil derness? for there is no bread, neither is there any water; and our soul loatheth this bread most vile], vs. 5. This famine is here de scribed, in that they had neither bread nor water, and were dying in the wilderness. Nay, they loathed the bread, that is, the spir itual bread which, because they have succumbed, they now call most vile. Not so the Messiah, who, for forty days in the wilder ness, sustained all temptations by his own powers. 7338. [And J ehovah sent prester serpents 7 among the people, and they bit the people; and much people of Israel died], vs. 6. Then, when man succumbs, serpents wherein is much poison are
This part of the paragraph is emphasized by "Obs.," written four times in the margin. Reading dein for de. In the autograph, the negative is crossed off, but the context demands its restoration. This first part of the paragraph is emphasized by "Obs., Obs.," written in the margin. T See n. 7339 note.

III Ad.

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447

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THE WORD EXPLAINED

sent in, being serpents such as were of the stock which deceived Adam [Gen. 31 ]. This necessarily follows when man wishes to acquire faith for himself by his proprial powers, and to practice the piety that comes therefrom. For he then thinks himself to be in the light of intelligence; he despises others in comparison with himself, and thus loves himself, and, moreover, thinks in this way to acquire heaven also by his proprial powers. This is the knowledge 8 of good and evil [Gen. 3 5 ] which is turned into a knowledge full of poison continually biting man and giving deadly bites. Hence it is now said, which bit the people, and much people of Israel died. There are, moreover, other poisons, here serpents, which bite them in like manner so that many die; for each indi vidual then succumbs according to his own disposition. Hence the reason can be evident why so many who, in appearance, have lived a most pious life, have yet become natural men, and sometimes even evil, but still with deceit and cunning, merely from the cause that they have trusted in their proprial powers. D But this is varied in accordance with many causes, especially because of ig norance, etc., etc. 7339. [Therefore the people came to Moses, and said, We have sinned . . . pray unto J ehovah, that he take away the serpent from upon us . . . And Jehovah said unto Moses, Make thee a prester,9a and set it upon a sign: . . . And Moses made a serpent of brass, and put it upon a sign, and it came to pass, that if a ser pent had bitten any man, and he looked upon the serpent of brass, he revived], vs. 7-9. In the more interior sense, by the serpent of brass is meant science; and because this is acquired from the Word of God Messiah, and is in the memory from which it is drawn forth, it became a serpent of brass, brass signifying the natural. Thus the natural mind to which belongs the memory where are the knowl
Scientia (knowledge or science). This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. 'a A prester is a serpent whose bite causes a burning thirst. According to ancient tradition, it is a winged serpent. The Hebrew ~itQ (saraph) comes from a root meaning to bury. It occurs in seven places in the Bible, in two of which (Isa. 6 2,6), Schmidius, Tremellius and the A.V. use the transliterated plural word Se1aphim. In the other five passages, Schmidius and Tremellius translate it prester, and the A.V. fiery 8erpent, or, if combined with the He brew word for serpent, fiery.

448

III Ad. 75U

NUMBERS XXI: 7-9

[7339

edges 1 of things is compared to brass. These knowledges, being the knowledges which are from the Word of God Messiah, when called forth out of the memory, heal man; for then, by means of the knowledges and thus of intelligence, God Messiah so operates that as long as the man reflects on them, etc., he believes them, because the light of intelligence is then poured in so that the man believes. la Thus, it is this serpent, and not the brazen serpent-and, therefore, in verse 8 it is not called brazen-which signifies intelligence; but this is in the inmost sense. Intelligence is then infused into that science so that the man believes in God Messiah that he alone heals all such bites. Hence then the healing. Therefore it is said, And it came to pass, that if a serpent had bitten any man, and he looked upon the serpent of brass, he revived. Man looks upon the serpent of brass when he looks to the knowledges concerning true faith in God Messiah, which are in his memory. NUMBERS XXI 10 And the sons of Israel set forward, and pitched camp in Oboth. 11 And they set forward from Oboth, and pitched at Ije Abarim, in the wilderness which is before the faces of Moab, from the rising of the sun. 1~ From thence they set forward, and pitched in the valley of Zared. 13 From thence they set forward, and pitched on the other side of Arnon, which is in the wilderness that cometh out from the border of the Amorite: For Arnon was the border of Moab, between Moab and the Amorite. 14 Wherefore it is said in the book of the wars of Jehovah, Vahebam 2 in Supha, 2 and the rivers, Arnon, 2 15 And waters, the conduit of the rivers that goeth down to the dwelling of Ar, and stoppeth at the border of Moab. 16 And from thence they went to Beer: this is the fount whereof Jehovah said unto Moses, Gather the people together, that I may give them water.
, Cognitionea. 'a This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. See n. 7340 note.

449

THE WORD EXPLAINED

17 Then Israel sang this song, Go up, 0 fount; answer ye upon it: 18 The fount, the princes digged, the chiefs of the people digged, by the Lawgiver, with their staves. And from the wilder ness to Mattanah: 19 And from Mattanah to Nahaliel: and from Nahaliel to Bamoth: ~o And from Bamoth in Gal,s which is in the field of Moab, toward the top of Pisgah, and it looketh to the faces of J eshimon. ~1 From there Israel sent messengers unto Sihon king of the Amorite, saying, ~~ I will pass through thy land: I s,. will not turn into the field, or into the vineyard; . . . we will go on the king's high way, until we have passed over thy border. ~3 But Sihon did not suffer Israel to pass through his border: . . . and he went out against Israel . . . and fought against Israel. ~4 And Israel smote him with the edge of the sword, and pos sessed his land from Arnon unto J abbok, even unto the sons of Ammon: . . . ~5 And Israel took all these cities: and Israel dwelt in all the cities of the Amorite, in Heshbon, and in all the daughters 4 thereof. ~6 For Heshbon was the city of Sihon the king of the Amo rites, . . . ~7 Wherefore the composers of proverbs say, Come into Hesh bon; the city of Sihon shall be built and made strong: ~8 For a fire hath gone forth from Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, the possessors of the high places of Arnon. ~9 Woe to thee, Moab! thou art destroyed, 0 people of Che mosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorite. 31, 3~ Thus Israel dwelt in the land of the Amorite . . . and drove out the Amorite that was there. 33 And from there they looked back and went up by the way
Schmidius here adds the translation the valley.
The Hebrew is we.
See n. 5957.
I

la

450

NUMBERS XXI: 10-15 of Bashan.

[7340

But Og the king of Bashan went out against them,

34 And Jehovah said unto Moses, Fear him not: . . . thou shalt do to him as thou didst unto Sihon king of the Amorite, . 35 So they smote him, . . . and they possessed his land.

7340. [And from thence they set forward, and pitched on the other side of Arnon . . . Wherefore it is said in the book of the wars of J ehovah, Vahebam 4& in Supha,4& and the rivers, A rnon, ~ and waters, the conduit of the rivers that goeth down to the dwell ing of Ar, and stoppeth at the border of Moab, (vs. 13-15)]. Verses 10 to 15 inclusive speak of the circuitous ways, each one of which signifies various things, and of which, since they are not here mentioned [in detail], nothing can be said. Furthermore, as concerns Arnon as the border of Moab and the Amorite, this can be learned elsewhere. Here is likewise mentioned the Book of the wars of J ehovah, and from this it is clear that at that time also, there were written books which contained the wars of Jehovah, that is, which involved the combats of the Messiah, or his tempta tions in the wilderness; for all wars of J ehovah have these in view. Moreover, in the time of the primitive church, books were written in the church or among those who were sons of the church, which instructed the people concerning God Messiah, concerning things celestial, concerning spiritual combats, and concerning such things as are involved in a representative church. These books were bet ter understood then than at this day, for at this day in all such matters, it is mere ignorance that rules, so that men can hardly bring themselves to believe that such is their meaning, although it is confirmed from the Word of God Messiah and by his own mouth. From that time on, thick darkness has graduaIly invaded minds. Light has shone only with those who are in true faith. Therefore, had the Book of Moses existed at that time, namely, in the time of the primitive church, it would have been better understood than at
These two words are transliterations of the Hebrew :lrn (Vaheb) and (Suphah). The word vaheb is put in the accusative (vahebam) because the Hebrew is preceded by a word indicating accusative. It occurs in the Bible only this once, and its meaning is unknown. Wherever Swedenborg quotes this verse in his Theological Writings, he uses the same transliteration. In the mar gin of his Schmidius' Bible he wrote here" Obs: Vahebam." Supha presuma bly means the sea Suph. Schmidius adds the word especially, Le., the rivers (especially) Arnon.

ram,

III Ad.

75~~

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7341]

THE WORD EXPLAINED

this day when men are in the light itself. For the books of Moses likewise contain the wars of J ehovah, but because they contain them more exactly, and in a series even to Joshua, whose acts like wise involve the wars of Jehovah, etc., these books, by the Provi dence of God Messiah have remained over, inasmuch as they de scribe those wars more openly, the shades having been gradually withdrawn. Therefore, because the books of the primitive church were somewhat obscure, they have not been preserved to the pres ent time. The present book is mentioned on account of the rivers there mentioned, namely, Suph, the rivers, Arnon, the conduit of the rivers. For rivers were so many boundaries, through which, as by fords, it behooves those to pass who journey from the land of Edom, understood in the spiritual sense, that so the circuit may be described. 7341. [And from thence they went to Beer: 6 this is the fount whereof J ehovah said unto Moses, Gather the people together, that I may give them water. Then Israel sang this song, Go up, 0 fount; answer ye upon it: The fount the princes digged, the chiefs of the people digged, by the Lawgiver, with their staves. And from the wilderness to Mattanah] , vs. 16-18. Beer signifies a fount, and by this, in the inmost sense, is meant, here and also else where, the Word of God Messiah. Therefore nothing is more common than the saying, to draw waters or drink waters from the holy Fount. There these waters have hitherto been given to the people that came. The waters are knowledges concerning God Messiah and concerning his righteousness; concerning faith in him, etc. The same is confirmed by the present song which was written in prophetic language, for it is said: Go up, 0 fount, that is, let the fourtt be revealed, or let those things be revealed which are written in lIis Word concerning God Messiah. In the su preme sense, the fount is God Messiah. Thus they sang, that is, made supplication, that the Fount may go up, and those things be revealed which are written in His Word. Answer ye upon it. This was the reciprocal of the church, that men should answer and take hold of the doctrine, and most humbly give thanks. There fore it signifies also acclaim ye. 7 The fount the princes digged.
Schmidius supplies the translation (( Beer (i.e., a fount)." T For amwer ye to it, Tremellius has acclaim ye it. The Hebrew is answer ye to it.

45!t

III Ad. 75!t3

NUMBERS XXI: 16-9l5

[7349l

They are called princes who did the writing or were the instru mental causes of this fount being dug. In the more interior sense, the princes are the angels of God Messiah who inspire those who did the writing; in the supreme sense, it is the Holy Spirit. The chiefs of the people digged: These are those who, from the Word, have unfolded the doctrine concerning God Messiah, and taught it. Here likewise, in addition to certain men on earth, are meant angels who inspired those who taught thence the fundamentals of true faith. By the Lawgiver, means, by God Messiah who is the Law itself; for from him is all the internal law, and from the in ternal, the external, etc. With their staves, that is, with their own hand, a staff being here assumed for the hand, and the hand for power, but passive power; for, as previously in chapter 1640, etc., it is sometimes said of Moses that Jehovah spake "by the hand of Moses" (look up where 8). It is said staves because what is treated of is a fount which is dug and has been dug, etc. Verse 18, and verses 19 and 910 likewise, contain particulars which have regard to the circuitous path, as in verses 10 to 15 inclusive. 7342. Verses 911 to 915 inclusive speak of the two kings. whom the sons of Israel conquered before they came to Jordan, namely, king Sihon in the city of Heshbon, and Og, king of Bashan. By their land and by their cities, especially by Heshbon, are meant those things which must first be conquered before they come to the land of Canaan, that is, to heaven, being the things which caused them to turn aside from the land of Edam and to go by cir cuitous paths. These were the things spoken of above [n. 739l8, 7335], namely, those which arose from their proprial powers; especially the love of self from proprial piety, as the reader may see stated above. That these words may be understood, it must be perceived that these lands represent the natural mind and the rational mind, for they were this side the river Jordan. After these kings had been expelled, two tribes with half the tribe of Manasseh possessed these lands (if r mistake not 9), and from this it can be evident what they signify. They again wished a through passage, for almost the same words are used as before in [chapter 9l0], verse 17. But it was enjoined on them, that they should not pass through tho.se things, that is, should not know them by the
8 There are many such passages. See Chapter 3288.

IiI Ad. 75914

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7343-7344]

THE WORD EXPLAINED

understanding alone. And so they said that they did not wish to touch them. But it behooved them to make war on them, and so to subjugate them, otherwise they could not have dwelt either in Heshbon or in Bashan; nor could they otherwise have lived there at rest, for one does not live at rest unless the enemy is subjugated; hence is imbued a disposition. In what follows [chap. 3~33], the narrative treats of the two tribes and the half tribe which dwelt there. This land is the natural mind whose borders are repre sented by the land from Arnon to Jabbok. Israel is said to have fought here because those things were to be conquered which were spoken of above. By the edge of the sword is meant faith, as above [no 4U1]. 7343. [Wherefore the composers of proverbs say, Come into Heshbon, . . . For a fire hath gone forth from Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, the pos sessors of the high places of A rnon. Woe to thee, M oab! thou art destroyed, 0 people of Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorite (vs. ~7-~9).] Verses ~6 to 3~ inclusive treat of the state of the natural mind before it is occupied by the things spoken of above En. 73~8]. For Moab was the son of Lot by his daughter, of which adultery see above [Gen. 1930 se q .]. Thus it treats of criminal loves which formerly had their seat in the natural mind, and which have been expelled, these loves being the worst kinds of whoredom. Therefore it is here said a fire hath gone forth from H eshbon, a flame from the city of Sihon: it hath consumed A r of Moab, the possessors of the high places of Arnon. Those wicked priests are called high places who sacrificed to idols, etc. These were then carried off into captivity; but the other loves spoken of above then possessed the mind. From these words it can also be evident that the prophetic style was used in these proverbs; there fore, in respect to them, certain things should be observed which the reader may see above [no 7540], where the book of the wars of Jehovah is treated of. 7344. Verses 33-35 inclusive: That which remained is signified by Og, king of Bashan. What remains is, in general, that the man still ratiocinates and falls back on the sciences.1 This also
I This first part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

454

III Ad.

75~5-75~6

NUMBERS XXI:

~6-XXII:

1-41

[7344

must be conquered, and therefore this is here signified by the land of King Og, as also by Bashan. But some, like the tribe of Reu ben, etc. (if I mistake not), remained in these cities, while others went up. And since by the latter are signified three kingdoms or three heavens, something of these matters can be seen when, by the divine mercy of God Messiah, we come to that place. NUMBERS XXII 1 And the sons of Israel set forward, and camped in the plains of Moab across Jordan toward Jericho. ~ And when Balak the son of Zippor saw all that Israel had done to the Amorite, 3 Moab was sore afraid of the people, because they were many: and Moab was stricken with horror because of the sons of Israel. 4 Therefore Moab said unto [the elders of] 2 Midian, Now shall this congregation feed upon 3 all that is round about us, as the ox feedeth on 3 the grass of the field. And Balak the son of Zippor was king of Moab at that time. 5 And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the river of the land of the sons of his people, to call him, saying, Behold, a people hath come out from Egypt: behold, it covereth the surface of the earth; and sitteth down over against me. 6 Come now therefore, I pray, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest will be cursed. 7 And the elders of Moab and the elders of Midian departed, and in their hand were divinations; and they came unto Balaam, and spake unto him the words of Balak. 8 And he said unto them, Pass the night here this night, and I will answer you a word, as J ehovah shall speak unto me. 9, 10 And God came unto Balaam, . . . And Balaam said unto God, Balak . . . hath sent unto me, saying,
See n. 7354 note.
S The Hebrew is lick 'Up.

455

THE WORD EXPLAINED

11 Behold, there is a people come out from Egypt, . . . curse me them; . . . 1~ And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. 13 So Balaam rose up at dawn, and said unto the princes of Balak, Get you into your land: for Jehovah refuseth to give me leave to go with you. 14 And the princes of Moab rose up, and they came unto Ba lak, and said, Balaam refuseth to come with us. 15 And Balak added yet again to send many princes, and pres ents with them. 16 And they came to Balaam, and said to him, Thus saith Ba lak the son of Zippor, Suffer not thyself, I pray, to be hindered from coming unto me: 17 For honoring, I will greatly honor thee, and whatsoever thou sayest unto me, I will do: only come, I pray, curse me this people. 18 And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the mouth of J ehovah my God, to do less or more. ~o And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, go with them; but yet the word which I shall speak unto thee, that, [I say]" shalt thou do. ~1 And Balaam rose up in the dawn, and saddled his ass, and went with the princes of Moab. ~~ And God's anger was kindled because he went: and the angel of Jehovah stood in the way for an adversary against him, when he was riding upon his ass, . . . ~3 And the ass saw the angel of Jehovah standing in the way, and his sword drawn in his hand: and the ass turned aside from the way, and went into the field: and Balaam smote the ass, to turn her into the way. ~4 Therefore the angel of Jehovah stood in a path of the vine yards, a wall being on this side, and a wall on that side. ~7 And when the ass saw the angel of Jehovah, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. ~8 And Jehovah opened the mouth of the ass, and she said unto
Added by Schmidius.

456

NUMBERS XXII: 1-41

[7345

Balaam, What have I done unto thee, that thou hast smitten me these three times? ~9 And Balaam said unto the ass, Because thou hast mocked me: would that there were a sword in mine hand, for I would at once kill thee. 30 And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since thou wast, unto this day? was I from my ways wont to do so unto thee? and he said, Nay. 31 And Jehovah opened the eyes of Balaam, and he saw the angel of Jehovah standing in the way, and his sword drawn [in his hand] : 5 and he bent down and bowed himself down to his faces. 3~ And the angel of Jehovah said unto him, Wherefore hast thou smitten thine ass, these three times? behold, I went out as an adversary, because thy way is evil before me: 34 And Balaam said [unto the angel of Jehovah V I have sinned; for I knew not that thou stoodest in the way against me. Now therefore, if it be evil in thine eyes, I will get me back again. 35 And the angel of J ehovah said unto Balaam, Go with the men: but [only] 7 the word that I have spoken unto thee, that thou shalt speak. So Balaam went with the princes of Balak. 36, 38 And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, . . . And Balaam said unto Balak, Lo, I am come unto thee: but shall I be able to speak any thing? the word that God putteth in my mouth, that shall I speak. 39 And Balaam went with Balak, and they came into the city of streets,s 40 Where Balak sacrificed oxen and sheep, and sent to Ba laam, and to the princes that were with him. 41 And it came to pass in the early morning, that Balak took Balaam, and brought him up into the high places of Baal; and thence he saw the uttermost part of the people.
7345. When, therefore, the people had conquered those kings, to wit, the kings of Heshbon 9 and of Bashan, that is, had con
Omitted by Schmidius, but supplied in his Errata. Omitted by Schmidius, but supplied in his Errata.
, Omitted by Schmidius.
This is Schmidius' translation of Kirjath-huzoth. T!Je autograph has of Sihon.

III Ad.

75~7

457

7346-7347]

THE WORD EXPLAINED

quered the things which are meant by those kings, then, when the devil saw that he was expelled, expelled, namely, from man's natural mind-for, by that people, after the many temptations through which they had passed and finally after renewed temptations while they were making the circuit, is represented the internal man in whom all man's faculties are in such order that the natural mind also is subjugated and is subjected to the intellectual mind and its will, the man's will being then subjugated and subjected to the government of God Messiah by the Holy Spirit-then, I say, when the devil saw that he was expelled and that this mind had been de livered from captivity and servitude, he plotted deceits that he might again deceive the man; for he continually persists even until this mind is fully delivered, after which he has no longer any power to tempt, since no evil remains for him to absorb. The propensity and effort to evil does indeed remain, but this is wiped away, as it were, by the imputation of the righteousness of God Messiah; it also serves for exalting the sensation of good, etc. 7346. This tempting by the devil is described by means of Ba lak the son of Zippor, king of Moab. The reader may see what was said above [no 7343] concerning Moab, to the effect that he was born of a daughter of Lot by an unsE-eakable adultery in drunkenness; and in -what fa-llows, ~ are further instruct;d c--;;;; cerning the character of Moab. Thus, by Balak the son of Zip por, as by the head, he being a worshipper of Baal and thus wholly idolatrous, Moab is described, and the devil set forth to view. 1 7347 As further concerns t;mpt-;tionsJ~ th..~Lds:vil they 1 ar~o unspeakable_and s.o_h~lrrible_thaLtheJ- ca~t:..r be de scribed. His utterly deceitful machinations are so unspeak II able that manc_an-ne~ri~g them to hi;"mind, for there is nothing whatever in a man's evil which he does not call forth in order to du e the man. Wherefo;;' unless man is prot;cled b- G~~ Messiah, he can never escape, not even for th~st moment, from falling headlong into damnation. But these at tempts, which are many in number and which I kn;;;, having I I experienced them, should rather ~ ~onsi~ed to de~ o!>!ivjon than be pu.!>lished ~ef~~mankind, foE. th~y' cannot but inflict I hurt on all minds. This one thing I have learned from them, that unless God Messiah haLcl.efurered me from these last tern tations which, as I believe, I could never [other~se]have

458

III Ad.

75~8-75~9

NUMBERS XXII: 1-41

[7348-7349

borne, I would inevitably have fallen into damnation; but not the least of my-own powers cou contri1:lUte to e lverance and the would _have hurled me headlong into damnation had not God Messiah been present with his help:l~ 7348. The cunning of the devil is now described by his calling upon Balaam, that he should curse the people. As regards Balaam, he is described in verse 5 as to the land from which he came, to wit, that he was not of an idolatrous people but came from Pethor " which is by the river of the land of the sons of his 2 people "; but as to what the land Pethor was, and what the river, this, by the divine mercy of God Messiah, will be told elsewhere. Meanwhile, that Balaam was a prophet is very clearly evident; for in the present case he several times prophesied concerning God Messiah, and this more clearly than ever theretofore (chap. ~310, 23; chap. ~45.17, etc.). Moreover, it is said many times that Jehovah spoke with him, as can be evident from those passages where this is said [vs. 9, 1~, ~O, 35; and chap. ~34, 5, 16]. Therefore, though afterwards he fell, he could never have been a sorcerer. N or can this be deduced from his fall, since he was a prophet and spoke as divinely inspired; just as no such deduction can be made in the case of many others (for instance, if it be allowed to mention it, in the case of Jacob, who is described as being blameless in life and as having dwelt in tabernacles .[ chap. ~45]; of Moses, who succumbed, for how that he fell is evident from the last days of his life; and of many others). 7349. In regard to Balaam, it must also be said, that the church of God Messiah, and, indeed, the primitive church, was preserved outside the people of J acob, just as the true apostolic church, of which elsewhere, is preserved in the midst of Christendom; thus, it was not in the people of Jacob, although the writings that are extant are concerning them only. Of that primitive church much can be said, to wit, that it was with various nations, as we read in the case of Melchisedek; see above En. 748, 1649, 1754]. :Nay, writings [of that church], both prophetical and historical, are also extant, as seen in the preceding chapter, where mention is made of
l\fhis indented paragraph is cited by the Author in the Index to his Memorabilia, s.v., Dolus, Spiritus, and, together with n. 73fJ7, s.v., Tentatio. See Table of Contents. Reading ipsius (as in Schmidius) for istius.

III Ad. 7530-7531

459

7350-7351]

THE WORD EXPLAINED

the Book of the Wars of J ehovah [vs. 14], of the Proverbs [vs.
9<l7], these being mentioned there to the end that men might know

that there had been a true representative church with the nations, but never with the people of J acob. The same is also evident from Balaam, for Jehovah spoke with him, and placed words in his mouth; and he said that he could speak nothing save what was com manded him to speak, though the devil, by Balak, wished to prom ise him so much gold; see verse 18 and elsewhere. 7350. There was also a representative church, though obscure, before the flood; for men then knew about sacrifices, as did Abel and Cain [Gen. 48- 4] ; they prophesied, as did Lamech [ibid. 4 24 ] ; they were carried up into heaven, as was Enoch [ibid. 524 ]. But then, as in later days, there were apostates from the true faith, called NephiIim 8 [ibid. 64 ], and therefore the flood. After this, when, because of the apostasy of the Nephilim, there was no longer any faith, and when evils had come to their fullness, came the last judgment, as we read in the case of the nations in the land of Ca naan, etc. All idolatries have drawn their origin from this apos tasy; but many representatives remained, as seen in their whole burnt offerings, their altars, temples, perpetual fire, etc., though perverted and adulterated, and this even to the extent that the devil seduced the apostates to the sacrificing of their own sons, and so forth. 7351. As regards Balaam, he was a prophet, and, as can be evident from his actions here described, he sacrificed in accordance with genuine rites; for he built seven altars, and after this he prophesied. It can be evident from the series, I say, that to him was given the power of cursing and blessing, just as a like power was given to others. In respect to Moses it is evident that to him was given the power of doing the miracles which were wrought by the hand of Moses. So likewise in respect to Elijah and Elisha, and, indeed, to a greater extent, in that [Elisha] could in like manner pronounce a curse, and the curse came to pass; as when he cursed the boys who were mocking him and who (as I think) were torn by bears [9<l Kings 9<l24] ; so [Elijah] could command fire from heaven against the many men who had been sent to him, and they were consumed [ibid. 1 10 J; besides other things which came from this gift. Such power was given to a man at
In the A.V. this word is translated giants.

460

III Ad. 7532-7533

NUMBERS XXII: 1-41

[735~

that time because of the representation-of which elsewhere, God Messiah granting. This, however, was the case in natural things, but never in spiritual. Moreover, it is said of Peter likewise, that he also could curse and bless [Matt. 16 19 ]-a matter which, by the divine mercy of God Messiah, will be spoken of elsewhere. Such power can never be given to a sorcerer, for a sorcerer is con tinually cursing those who are in the church of God Messiah, though the curse falls upon himself. 4 That Balaam could bless and curse is evident from Deuteronomy (chap. ~3[4.5]), where it is recounted as among the benefits of God Messiah that he did not curse; and, moreover, from the fact that the angel of J ehovah so often spoke with him and dissuaded him, which otherwise would not have been necessary. Isaac and Jacob could bless, as both blessed their sons; and when Isaac blessed Jacob, he could not with draw it [Gen. ~737], but the blessings came to pass in the sense spoken of above [n. 437 seq.]. Thus man can bless and curse as to things corporeal and natural, but not as to things heavenly. 7352. Furthermore, as concerns the ass speaking [vs. ~8], the reader may see respecting this in what follows. This only is to be said by way of premise, that an ass can never speak, this being contrary to all divine order, but that the matter is circumstanced as follows: When it pleases God Messiah, a man with whom angels speak, and this internally, can hear the speech no otherwise than as if a beast or an in animate thing were speaking; for the sound which the beast or inanimate thing emits, has with it the words which are be ing inwardly dictated to the man. By the divine mercy of God Messiah, this has at times been testified to me so vividly that I have heard the hoofs of a horse, its hinneyings, nay, the beatings of hammers, as though they were speaking the very words which were being said interiorly within myself, and in no way could I perceive it otherwise. Respecting this mat ter, I have spoken with the angels around me, and it was then shown me that such was the speech of the ass which spoke with Balaam; for the words so closely adhere, as it were, to the sound, that they cannot be separated by the hearing. Nay, 1 thought that they were heard in the same way by p~rsons standing near me, for the sound which carried the words to
The remainder of the paragraph is a later addition, written in the ,margin.

III Ad. 7534-7535

461

7353-7354]

THE WORD EXPLAINED

the ears was an external one. That Balaam knew this, is not stated in the text, yet it is not said that he marvelled at his ass speaking with him, for he answered it as though answering a man, and it may be concluded from this that such things were matters of familiar experience with him also. 6 7353. But these historical particulars concerning the ass also contain arcana, for similar representations actually exist, and they concern things in the present. This therefore involves things which were then in question, etc. 7354. [And the sons of Israel set forward, and camped in the plains of Moab . . . And when Balak the son of Zippor saw all that Israel had done to the Amorite, Moab was sore afraid of the people, because they were many: and M oab was stricken with hor ror because of the sons of Israel. Therefore Moab said unto (the elders of) 7 Midian, Now shall this congregation feed upon 8 all that is round about us, as the ox feedeth on 8 the grass of the field. And Balak the son of Zippor was king of M oab at that time], vs. 1-4. Balak here reflects 9 the devil and his machinations when he feels himself cast out from a man. So long as anything of stench is actually present in the man, he flies to it as a raven to a carcase, and devours it. Therefore it is said, when Balak saw all that Is rael had done to the Amorite, namely, that he had expelled the Amorite from the land which he himself had formerly occupied, even up to those places which had remained, respecting which, see above [chap. ~124-26], Moab was stricken with horror because of the sons of Israel. For when he saw the people of God MeSSiah) occupying those camps which formerly he had held,wherein, ~ he thought, were so many fortified cities, he was greatly stricken with horror. But so long as anything remains, he does not desist, for it n:;cessarily behooved that he be at hand in order that he may consume such things and absorb them. No otherwise can evil be taken away; for it must be cast off into him and so into hell. Therefore Moab said unto Midian. Who Midian was, may be looked up elsewhere, except that Midian was a son of Abraham, being those who bought Joseph from the sons of Jacob and sold

This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v., Loqui, Ungula. See Table of Contents. , Omitted by Schmidius, but supplied in his Errata. The Hebrew is lick up. See n. 5H!7 note.
46~

III Ad. 7536-7537

NUMBERS XXII: 1-6

[7355

him to the Egyptians, etc. [Gen. 87 28 ]. Now shall this congrega tion feed upon all that is round about us. This is the cause of his horror; for when he sees Israel he is stricken with horror be.l!!!se , he knows that he is to be cast down into hell. He knows not the' time, butlis t9_the event, this is clear to hi.!U-: Therefore he acts SO) b Idly and plots all manner of deceits, and now deceits \!nutterable.I' As the ox feedeth on the grass of the field. This was a form of speech in the Ancient Church, but just as the devil turned the worship of the primitive church into what is profane and applied it to himself, so also he turns its forms of speech, although the meaning within them was the opposite. That in this case, how ever, something of truth lay within, can be evident from the peo ple, taken abstractly from the thing represented. For this people fed on the whole land, [though] it was equally idolatrous, as can be evident enough from what follows, for they committed whore dom with the daughters of Moab, etc. [chap. 9l5 1 ] ; but the land, abs ract1y from its inhabitants, was represented as holy, by that land being represented heaven, as may be seen presently. Balak was king of M oab at that time. Balak is again mentioned 1 that they might know that by Balak is meant the people Moab, the head being assumed for the whole body. 7355. [And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the river of the land of the sons of his peo ple, to call him, saying, Behold, a people hath come out from Egypt: behold, it covereth the surface of the earth; and sitteth down over against me. Come now therefore, I pray, curse me this people; for they are too mighty for me: peradventure I shall pre vail, that we may smite them, and that I may drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest will be cursed], vs. 5, 6. ~is lot was now the ex treme I!!~sure of all his cunning devices, bemg a plot to persuade Ba-Y;;m, who was a prophet ;;'nd divinely inspired, to em:se the people; for he~ that is, th~~il, could now do nothing further. That it was given Balaam to curse and to bless, is very clearly evi-' dent from what was known to Balak who says: for I know that he whom thou blessest is blessed, and he whom thou cursest will be cursed. Here, however, after the manner of the devil, he reverses the order, putting blessing in the first place and c~;;ing in the sec1

The autograph has These words are again mentioned.

lIr Ad. 7588

468

7356]

THE WORD EXPLAINED

ond, that he may turn good into evil. In the text, Balaam is first described as to the land or the people from which he came, namely, that he was from Pethor which is by the river of the land of the sons of his people. By the river is meant the border, as is the case elsewhere, especially in the case of the Jordan. But nothing fur ther is said, in order that a people may be understood, in whom the true primitive church of God Messiah remained up to this time, though it was in that people only in part. But here, as elsewhere, it is universal things that are meant, namely, the church of God Messiah with all nations. Therefore this statement is made in a universal way, the river not being mentioned by name. What a river is, in the spiritual [and] celestial sense, and what water, can be sufficiently evident from a great number of passages. The land from which Balaam came is also described in chapter !23 verse 7." 7356. And now Israel or the state of Israel is described, to wit, Behold, a people hath come out from Egypt, meaning, that it has now come from captivity and servitude. Behold it covereth the surface of the earth, that is, they now occupied the land spoken of above [n. 734!2, 7354], having expelled the kings of Heshbon 2 and Bashan, etc. And sitteth down over against me, that is, they were now close by for the purpose of casting out that which re mained; for now there is little he can do. They are not yet in that land but are near it. Hence then, the plot as to how he might expel them from that land. Therefore he says: For they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land. He cherishes this intention to the end. Now, however, he is in doubt. It should also be observed that he speaks in the plural in respect to smiting, and in the singular in respect to driving out. This is in accordance with his wont, for he attributes everything to himself. He calls companions to his aid, but still he says that it is he who will prevail. His speech is such as his animus is, and his animus such as the animus of those who allure to their side the companions of their crime and yet attribute to themselves all power of action. Pride or the love of self rules in everything which he speaks, and
* This last sentence is substituted for the following, which is crossed off: " It is called a people; because he makes a distinction between people and na tion (chap, ~39) ," 2 The autograph has of Bikor.

464

lIr

Ad. 7539

NUMBERS XXII: 7-13

[7357-7358

it breaks out in this way. Here he does not promise Balaam gold and silver, for he was cunning and would not promise such things at first. Therefore at the first he abstained from this, but later he wished to corrupt him with gold and silver, as may be seen in verses 17 and 18. 7357. [And the elders . .. departed, and in their hand were di'vinations; and they came unto Balaam, . . . And he said unto them, Pass the night here this night, and I will answer you a word, as Jehovah shall speak unto me . . . And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. So Balaam . . . said unto the princes of Balak, Get you into your land: for Jehovah refuseth to give me leave to go with you], vs. 7-13. As to Balak's character, this is evident from the men who were sent, and also later; for it is said in the text that in their hand were divinations. Another interpreter S has with presents of divinations in their hand. Presents are spoken of in verse 15, but in the present verse there is nothing answering to a present. Therefore it may be looked up, as to whether or not that is true which was said above [n. 7356], namely, that on the first occasion they took no gifts with them. 4 It was a custom come down from the primitive church, never to approach a divine man without a gift. This is shown here and there in the historical books, in the case of men who came to priests, to Elijah, etc. The origin of the law was that no one was to approach Jehovah empty [Exod. ~315, 3420, Deut. 1616 ], that is, without supplication, and worship from faith, and with out adoration; and that these gifts, such as the heave offerings, were given to the priests. 7358. Moreover, that Balaam was a divine man is here evident, in that he said, I will answer you a word as J ehovah shall speak unto me (vs. 8) ; that God came unto Balaam (vs. 9) ; that Balaam said unto God (vs. 10); and God said unto Balaam (vs. U). That it was an angel of God Messiah who spoke with Balaam or by whom God Messiah spoke, is clearly evident from Balaam's
Tremellius. The word COp, the plural of which is here correctly translated divinations, does not involve any idea of a reward or present. It occurs many times in the Bible, and in the A.V., except for the present passage, where it is rendered the rewards of divination, it is rendered divinations and (once) sorcery.

III Ad. 7540-7541

465

7359]

THE WORD EXPLAINED

prophetic utterances, and also from the fact that he spoke the truth, and from his answer, that in everything it behooved him to obey Jehovah, etc.; and that leave was given him to curse and to bless, is evident from the fact that God said, Thou shalt not curse the people, etc. 7359. [And the princes of Moab . . . came unto Balak, and said, Balaam refuseth to come with us. And Balak added yet again to send many princes, and presents with them. And they came to Balaam, and said to him, Thus saith Balak . . . Suffer not thyself, I pray, to be hindered from coming unto me: For hon oring, I will greatly honor thee, . . . And Balaam answered . .. I cannot go beyond the mouth of J ehovah my God, to do less or more . . . And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, go with them; but yet the word which I shall speak unto thee, that (I say), 5 shalt thou do], vs. 14-~O. The devil persists, nor does he ever cease. Therefore Balak again sent men, and this with great promises, as seen in verse 17, tempting him in his wonted manner with gold and silver. That Balaam journeyed because he was captivated by the great promises, was indeed by permission of God Messiah; not that it was the will of God Messiah; for it is one thing to permit, and another to command from will or good pleasure. When the mind of man is such that he longs after something, it is then permitted him, as also it is permitted those who do evil. That it was not the good pleasure of God Messiah, can be evident from the fact that he first refused [vs. l~J. Therefore Balaam might have spoken now as he did before. But it is clear that because of the hope of gain, he was in doubt. Therefore God Messiah now consented. But that he still did not will it, can be evident from the angel of J ehovah, who met him on the way; and it is said that immediately after his departure, "God's anger was kindled because he went" (vs. ~~, also vs. 3~, etc.). God Messiah permits every man to do accord ing to his disposition, but he governs man's actions that they may still tend to a good end, as in the present case where he says, the word which I shall speak unto thee, that shalt thou do (vs. ~O, also verse 35)."
Added by Schmidius. * [The following unnumbered paragraph is here crossed off by the Author:] Balaam now represents the Word of God Messiah, for it is said that he would

466

III Ad.

754~

NUMBERS XXII: 14-35

[7360-7361

7360. What this now represents can be known from the fact that Balak wished that Balaam, who was then a divine man, should curse the people, that is, should curse him who is now coming to the end of all his temptations. He represents to them, in like man ner as is done by the Word of God Messiah and by those who teach the Word of God Messiah, that they are still cursed, so that they come into despair concerning salvation. This is wont to be the last of the devil's deceits. He also adduces many passages whereby he confirms that the man cannot be rendered righteous of himself and, consequently, that thus he is condemned, as though, since he cannot merit anything of himself, therefore he is devoid of all hope of salvation. This has many times been said to me by evil spirits, and so frequently as to produce disgust. Yet they were forced to be silent, etc. 6 7361. [And Balaam . . . saddled his ass, and went with the princes of Moab. And God's anger was kindled because he went: and the angel of Jehovah stood in the way for an adversary against him . . . And the ass saw the angel of Jehovah . . . and his sword drawn in his hand: and the ass turned aside from the way, and went into the field: and Balaam smote the ass, to turn her into the way. Therefore the angel of J ehovah stood in a path of the vineyards (vs. Q1-Q4).] Verses QQ to 35 contain the story of the ass speaking. As to the speech of the ass, see above [n. 735Q]. For the rest, it has not yet been given me to know what this speak ing ass here signifies, save this only, that it seems to be a kind of 7 allegory which involves things innumerable. Still, this can be said, that these events came to pass as actual representations of those things which were then contained within the subject. Thus the signification of the story seems to be that here as elsewhere the ass signifies service and consequently the servile natural mind, while the rider, being Balaam, signifies the spiritual mind. This similitude involves that as the spiritual mind sits upon the natural mind, that is, rules it, so the rider, here Balaam, who was a quasido nothing which he had not spoken to him. The last deceit of the devil is to deceive man by the Word of God Messiah ([ doubly crossed] thus, by piety), it being thus that he endeavors to deceive men. The indented part of n. 7360 is not cited by the Author in the Index to his Memorabilia. , The autograph reads-the words in parentheses being crossed off: " a kind of (similitude) or allegory (yet actually) which involves," etc.

Ilr

Ad. 7543-7545

467

736~-7363J

THE WORD EXPLAINED

internal man, sat upon the ass. But, as was said [no 7353], these things involve the state of the things treated of at the time. 7362. As regards the first point, namely, that Balaam saddled his ass and then journeyed to idolatrous Moab, this was against the good pleasure of God Messiah, there being nothing in common between an internal man and a man such as was ruled by the devil. Thus, the intellectual or internal mind ought not to saddle his ass or instruct the natural mind that it depart to idolaters and obey them. Wherefore the path was denied him. And then the anger of Jehovah is said to have been kindled, and an angel of Jehovah stood in the way and said that his way was evil before him (vs. 3~), for in no way whatsoever is that to- be done which the devil desires. Now, however, Balaam was held captive by gain; therefore it was permitted him to saddle his ass, and he obeyed. That, for the rest, Balaam was held captive by gain, and continued to give Balak counsel as to how he might destroy the people, can be evident from what follows; for he persuaded him to lead the Moabitish women aside, and then whoredom would be committed with them [chap. 31 16 ]. This, however, was the case with those who were to die in the wilderness, being those who had ever succumbed in temptations. Not so with the people Israel whom yet this people, by its wander ings and by other things, etc., represents. s 7363. By the ass is here meant the will which, in the internal man, is ruled by God Messiah. But Balaam now willed to rule it by the understanding which was then possessed by the hope and love of gain. Therefore there was then a strife between his under standing possessed by gain and his will by which the angel of Je hovah repressed his endeavors. For when gain has possession of the internal man, then he does not will from will but is forced by the understanding [to think] that he ought to will. Hence then, when the ass saw the angel and the drawn sword, that is, the heav enly doctrine concerning faith in God Messiah, and other things which dissuade and resist-for they make resistance in the will, although the man does not see this, what is here set forth being the warring or combat of the interior man with himself, and so
8 [The following unnumbered paragraph is here crossed off by the Author:] By the angel of Jehovah and the drawn sword is meant true doctrine concern ing God Messiah which forbids man to depart against the good pleasure of God Messiah. Therefore, when man recollects,

468

III Ad. 7546-7547

NUMBERS XXII: 36-38

[7364-7365

the state of the internal man directly after temptations, when the devil again brings in his plots-when the ass saw this, it is said that she turned aside from the way. and went into the field, and, furthermore, into the place of the harvest, to the good side; for then she did not will to obey the understanding, that is, the rider. But Balaam smote the ass, to turn her into the way, namely, into the way to which the understanding, possessed by the love of lucre, was prone. The angel of Jehovah is said to have stood in a path of the vineyards, and this likewise signifies those things which are within the will of the regenerate man, that is, within his disposition. 9 7364. Moreover, the will or disposition was urgent, and all else then follows in its order. These words can indeed be thus explained and so can be applied to those who suffer themselves to be seduced after temptations. But as to whether this story contains any arcana concerning the representative church, such as it was of old, and such as it is now, this I could not yet know. Moreover, in the regenerating man there is a combat of the affection, that is, of the will which is ruled by the affection, against the understanding which has been instructed in knowledges from the Word of God Messiah; while in the regenerated man, the combat is a combat of the understanding when infected with the hope of something, whatsoever it be, which comes under the name of gain, against the affection, etc. These matters, however, are extremely intricate, nor can they be unknotted if God Messiah does not deign to shed his light on them. 1 Thus, the story seems to signify the way in which the primitive church was seduced and gradually went off into idolatry; the seduction or error is represented by the ass and Balaam. 7365. [And Balak . . . went out to meet him . .. And Ealaam said unto Balak, Lo, I am come unto thee: but shall I be able to speak any thing? the word that God putteth in my mouth, that shaU I speak], vs. 36-38. As to these words, see above [n. 7358]. Because Balaam was an internal man, in that it is said of him that J ehovah spoke with him, and in that he uttered truly prophetical words concerning God Messiah and spoke naught but truths,
No. 7363 is emphasized by "Obs., Ohs.," written in the margin. What follows is a later addition to the text and is marked i' Ohs., Ohs.," in the margin.
1

In Ad. 7548-7549

469

7366-7367]

THE WORD EXPLAINED

therefore he could not speak otherwise with Balak than according to what had been commanded him. For he was not aware of the devil's cunning devices and of many other things which look to this matter. Nor did he know why this people was to be led from Egypt to the land of Canaan, and other arcana which concern the entire human race. 2 For if a man from himself, as though from himself, has any speech with one who is led by the devil, then the devil at once stirs up that which favors that man. 7366. [And . . . they came into the city of streets,8 where Balak sacrificed oxen and sheep . . . And . .. Balak took Ba laam, and brought him up into the high places of Baal], vs. 39-4l. Here the devil first leads him to his own city, which is called the city of streets, and also to his own sacrifices and to his high places where he was worshipped, for .he was worshipped in high places and groves. That they were called high places is evident from many passages in the historical books. Their high places are said to have fallen in ruins; the priests of Baal were called priests of the high places, etc. 7367. Observe: By Balaam and also by his ass is meant the primitive church, how that it turned aside into idolatry; for of old it was a practical church and not so much a theoretical. Thus it acted from a disposition which ruled the understanding. But theory or speculation seduced it, wherefore it became like Balaam who reposed with the Moabites. The church at this day is a speculative or theoretical church. Thus, if not practical, it is almost no church. 4 It is practical from love.
NUMBERS

XXIII

1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks, and seven rams. 2 And Balak did as Balaam had spoken; and Balak and Ba laam made to go up. upon the altar a bullock and a ram. 3 And Balaam said unto Balak, Stand by thy whole burnt offering, and I will go away: peradventure J ehovah will come to
This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. This is Schmidius' translation of [{irjath-h'Utzoth. No. 7367 is emphasized by " Obs., Ohs.," written in the margin.

470

III Ad. 7550-7551

NUMBERS XXII: 39-XXIII: 1-30

meet me: and whatsoever word he sheweth me I will ten thee. And he went to a hill. 4 And God met Balaam: and he said unto him, I have pre pared seven altars, and have made to go up upon the altar a bul lock and a ram. 5 And J ehovah put a word in Balaam's mouth, and said, Re turn unto Balak, and thus shalt thou speak. 6 And he returned unto him, and, 10, he was standing by his whole burnt offering, he, and all the princes of Moab. 7 And he gave forth his utterance, and said, Balak the king of Moab hath brought me out of Syria, from the mountains of the east; Go, curse me, Jacob, go, I say/ and make Israel an abomina tion. 8 How shall I curse, whom J ehovah 6 hath not cursed? And how shall I abominate, whom Jehovah hath not abominated? 9 When 7 from the top of the rocks I see him, and from the hills I behold him: 10, a people which shall dwell alone, and shall not be numbered among the nations. 10 Who shall count the dust of Jacob, and the number with the quiet 8 of Israel? Let my soul die the death of the upright, and let my last end be as he! 11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, blessing, thou hast blessed them. 1~ And he answered and said, Must I not take heed to speak that which Jehovah hath put in my mouth? 13 And Balak said unto him, Come with me, I pray, unto an other place, from whence thou mayest see them: thou shalt see but the uttermost part of them, and shalt not see them all: and curse me them from thence. 14 And he took him to the field of Zophim,9 to the top of Pis gah, and built seven altars, and made to go up upon the altar, a bullock and a ram.
I say is Schmidius' rendition of the Hebrew and. The Hebrew is God.
1 The Hebrew is for.
See n. 7379 note. Schmidius here supplies the translation of this word, "Zophim (i.e., the watchers, spies)."

471

THE WORD EXPLAINED

15 And he said unto Balak, Stand here by thy whole burnt offering, and I will go yonder to meet. 16 And Jehovah met Balaam, and put a word in his mouth, and said, Return unto Balak, and speak thus. 17 And when he came to him, behold, he was standing by his whole burnt offering, and the princes of Moab with him; and Balak said unto him, What hath J ehovah spoken? 18 And he gave forth his utterance, and said, Stand up, Ba lak, and hear; hearken unto me, thou son of Zippor: 19 God is not a man, that he should lie; or the son of man, that he should repent. Hath he said, and shall he not do it? or hath he spoken, and shall he not establish it? ~o Behold, I have taken on to bless: and he hath blessed; and I may not answer it. ~1 He hath not beheld iniquity in J acob, neither hath he seen toil in Israel: J ehovah his God is with him; whence the shout of the King is in him. ~~ God (I say) / who brought them out of Egypt; as the strengths of a unicorn to him. ~3 For there is no divination against Jacob, neither sorceries against Israel: at that time it shall be said of Jacob and of Israel, What hath God wrought! ~4 Lo, the people shall rise up as an old lion, and lift up him self as a young lion: he shall not rest until he eat of the prey, and drink the blood of the slain. 2 ~5 And Balak said [unto Balaam], Neither cursing, curse them, nor blessing, bless them. ~6 And Balaam answered and said unto Balak, Spake not I unto thee, saying, All that Jehovah speaketh, that I must do? ~7 Nevertheless, Balak said unto Balaam, Come, I pray, I will take thee unto another place; peradventure it will be right, in the eyes of God, that thou mayest curse me them from thence. ~8 And Balak took Balaam unto the top of Peor, that looketh toward the faces of Jeshimon. ~9 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. 30 And Balak did as Balaam had said, and made to go up upon the altar a bullock and a ram.
1
S

See n. 7378 note. See n. 7381 note.

47~

NUMBERS XXIII: 1-7

[7368-7369

7368. [And Balaam said unto Balak, Build me here seven al tars, . . . And Balak did as Balaam had spoken; and Balak and Balaam made to go up upon the altar a bullock and a ram. And Balaam said unto Balak, Stand by thy whole burnt offering, and I will go away . .. And God met Balaam: and he said unto him~ I have prepared seven altars, and have made to go up upon the altar a bullock and a ram. And Jehovah . . . said, Return unto Balak, and thus shalt thou speak. And he returned unto him, and, lo, he was standing by his whole burnt offering], vs. 1-6. From these verses it can be evident that Balaam was seduced. As regards the seven altars, and the seven bullocks and rams, this indeed was done from his own daring, for it had not been com manded, as is evident from verse 4, where he said to God that he had prepared seven altars. This was indeed done according to the practice in his own land, where were sacrifices and altars, and bullocks and rams, and the number was a septenary number. But because it had been commanded him that he should not do a word which God had not spoken to him (chap. 9l9l 20 ) ; and later, that he should not speak a word, etc. (ibid., vs. 35), [it is evident that] Balaam was already infected with evil because of gain or presents. He mingled holy things with profane, in that he made Balak also offer these sacrifices; for it is said in verse 9l, that Balak and Ba laam made to go up upon the altar, a bullock and a ram, and there fore, in verse 3 and likewise in verse 6, this whole burnt offering is called Balak's whole burnt offering. Thus, [Balaam thought that] it behooved him to observe merely [the command] that he should speak nothing else, and not [the command] that he should do nothing else. Therefore his way was evil before the angel of J ehovah, etc. (chap. 9l9l 82 ). 7369. [And he gave forth his utterance, and said, Balak the king of M oab hath brought me out of Syria, from the mountains of the east; Go, curse me, Jacob, go, I say,2a and make Israel an abomination], vs. 7. Balaam says that he has been brought from the mountains of the east. The mountains of the east are the primitive church, [the men of] which are also called sons of the east [Judg. 688,712,81, I Kings 430]. Here he first distinguishes between Jacob and Israel, as do the prophets almost everywhere, when, nevertheless there was as yet no distinction between the Jews
Schmidius' substitute for and.

III Ad. 7 559l-7553

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7370-7371]

THE WORD EXPLAINED

and the Israelites. As to what is here meant by Jacob, and what by Israel, this can be evident from the words that follow in his prophecies; see, first, verse 10. His speech is at once prophetic. The devil willed that he should curse Jacob because the star was to arise, that is, the Messiah was to be born, out of J acob (chap. 9l4 17 ), and because thus, from the prophecies of this people, the Word of God Messiah would enlighten the whole globe. Not that he hated the people [Jacob J, but as concerns Israel, that is, the sons of God Messiah in the whole globe, these he abominated as being those who- were now represented by the people of J acob. 7370. [How shall I curse, whom Jehovah 8 hath not cursed? And how shall I abominate, whom Jehovah hath not abominatedJ, vs. 8. Thus, that which Balak willed, being that to which the devil instigated Balak, is rejected. Balak's proposition is taken up and rejected in corresponding terms. 7371. [When 4 from the top of the rocks I see him, and from the hills I behold him: lo, a people which shall dwell alone, and shall not be numbered among the nations J, vs. 9. When from the top of the rocks I see him. ~ These words are the words of the angel of J ehovah speaking through Balaam. It is said, from the top of the rocks, and this signifies in the highest places of all. Therefore all the mountains whereon He declared himself, both in the land of Canaan and in mount Zion, etc., and also in mount Sinai, etc., represent God Messiah, see above en. 49l87, 5359]. Here it is said the top of all the mountains, because He is in the highest place. He says that he sees him, it being the part of an angel and also of a man as to his inmost sight, to see Him in every rite, in every prophecy, in all things wherein his kingdom is rep resented. He says the same thing and still more in chapter 9l4 17 From the hills, I behold him, behold Him namely, in every high place, he being the Most High in every high place. The inmost rites were those on the top of rocks, and the more interior those on hills, it being degrees that are here set forth. He sees him first from inmosts, then from things more interior. Whether you say superior or more interior, the meaning is the same. Lo, a people which shall dwell alone, that is, shall have no commUlllon
3

The Hebrew is God. The Hebrew is for. I Schmidius here adds the explanatory words I am compelled to 8ay.

474

III Ad. 7554-7555

NUMBERS XXIII: 8-10

[737fl-7373

with the profane, being those who are outside heaven, and so, shall not be numbered among the nations. Those are here called na tions who were outside the church, it being only those within the church who are called a people. Therefore it is said that the nations would be summoned and be associated with them; but the nations which are summoned are then called a people, etc. 7372. [Who shall count the dust of J acob, and the number with the quiet of Israel? Let my soul die the death of the upright, and let my last end be as he], vs. 10. Here Balaam describes Jacob and Israel. By the dust of J acob is meant the number of J acob's descendants who are compared to the dust of the earth and the sand of the seashore [Gen. 13 16 , flfll7, fl8 14 , 3fl12]. It is here said dust, indicating thus that they were numerous, it being this alone that their fathers Tonged for and that most of their descendants de sired. For this reason also, they are called dust, that is, are com pared to dust. Nay, it is said dust from their worship which was profaned in that it consisted merely of external rites, without any faith or any thought concerning God Messiah; see above [n. 764 seq.]. In respect to Israel, on the other hand, he says the number with the quiet of Israel, by which words is clearly meant the num ber of those who will have heavenly peace, for quiet or peace com prehends within it all heavenly felicity. Therefore from the an cient church there remained with them the practice of asking concerning one's peace when they wished to ask concerning the state of one's life. Instead of quiet, some translators have the fourth part (look up the text).6 Let my soul die the death of the upright. Such is Balaam's desire. He thus foretells a happy Is rael; for the death of the upright is eternal life. Let my last end be as he, namely, as the people or peoples, This signifies those things which have been previously mentioned, and also that his last end would be as he, namely, as Israel, for in the supreme sense, Israel is life and resurrection. Thus he, and they who are meant by him, desire so to die, that they may rise again with Him. 7373. [And Balak said unto Balaam, What hast thou done unto
The Hebrew is Y:J" means the fourth; if pointed
If pointed Y~' (from the root nY:J'lot four), it
Y~~

it means rest, quiet, from a root meaning to

lie down, Schmidius adopts the latter pointing, but Tremellius, Castellio, Pag nini, the Swedish Bible and the A.V. have fourth pal't, The Vulgate translates the sentence who can know the number of the stem of Israel?

III Ad. 7556-7557

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7374-7376]

THE WORD EXPLAINED

me? . . . And he answered and said, Must I not take heed to speak that which J ehovah hath put in my mouth? And Balak said unto him, Come with me, I pray, unto another place, from whence thou mayest see them: thou shalt see but the uttermost part of them, and shalt not see them all: and curse me them from thence], vs. 11-13. That Balak led him to another place means that he thought thus to seduce him by a new deceit; for he continually per sists and continually brings up new things, inasmuch as he now realized that Balaam had been captivated by the sacrifices. By what is said in verse 13, is meant that he would now exhibit the people in respect to its present state, thus as to a part of th(,!m, or, as said in the text, as to the uttermost part, but not as to the whole. The whole is that which God Messiah saw,6a for then things present and to come are exhibited, and also those things one and all which the people represented. This, moreover, is evident from Balaam's prophecy (vs. 19-~4 incl.), for this treats not of the people's char acter but of what they represented, not of its present state, but of the future. Balak thought that in this way the Spirit which speaks only things universal, would be separated from Balaam. 7374. What pertains to the sacrifices in verses 14 to 17 in clusive, has already been explained En. 7368], for here we have the like words. Balak has seduced his understanding, and there fore he is now led to the top of Pisgah, which mountain signifies spying. 1 7375. [And he gave forth his utterance, and said, Stand up, Balak, and hear; hearken unto me, thou son of Zippor], vs. 18. Here Balaam makes a distinction between Balak and the son of Zippor, for by Balak he means the devil, and by the son of Zippor, the idolatry of Baal. 7376. [God is not a man, that he should lie; or the son of man, that he should repent. Hath he said, and shall he not do it? or hath he spoken, and shall he not establish it? Behold, . . . he hath blessed; and I may not answer it], vs. 19, ~O. Here Balaam sets it forth that he should not tempt God Messiah, and so lead him astray; for what God Messiah has once spoken through a prophet, this he also confirms inasmuch as he does not repent. He Sees things eternal and thus pure truths. Therefore, with Him,
The autograph has dicit (says) but the context indicates that this is a slip for vidit (saw). T See note to verse 14 above.

.a

476

III Ad. 7558-7560

NUMBERS XXIII: 11-flfl

[7377-7378

what is said and what is done is one and the same thing. His word is not mere speech; it is also a thing. s Wherefore, in the [sacred] text, "word" is assumed for "thing," as well as for speech. Therefore in the book of creation, it is said that he spoke and it was done, etc., etc. [Gen. 1]. Wherefore, because He has blessed, it now follows, I may not answer it, that is to say, it cannot be changed. 7377. [ He hath not beheld iniquity in J acob, neither hath he seen toil in Israel: Jehovah his God is with him; whence the shout of the King is in him], vs. fll. He hath not beheld iniquity in J a cob, means, in the proximate sense, that he did not will to behold iniquity in Jacob, it being the external representations that came [before Him] ; for whenever he beheld their iniquity outwardly, they were smitten with death. Through J acob he beheld, repre sented, the internal man who is made righteous by faith, and in whom the iniquity is not then looked at. In the supreme sense, by J acob is represented 9 the Messiah who, in the supreme sense, is He who is meant in whom there is nothing of iniquity. Therefore, immediately afterwards it is added respecting Israel, He hath not seen perverseness 1 in Israel because J ehovah his God is with him, whose righteousness is imputed to him; whence the shout of the King is in him, the shout being the proclamation of the King. As to what shouting is, where (as I think) the subject is the trumpets when the people were being called together [Lev. fl3 24 ], see above [n.6601]. 7378. [God (l say),2 who brought them out of Egypt; as the strengths of a unicorn to him), vs. flfl. It is God himself, that is, God Messiah who led them out of Egypt, out of spiritual cap tivity, away from damnation, through the sea Suph, etc. As the strengths of a unicorn. A unicorn has a single horn, by which is signified strength, it being one strength that acts, to the end that all may become strengths, etc. 3
This part Of the paragraph is emphasized by "Obs., Obs.," written in the margin. [Crossed off:) God. 'This is Tremellius's translation of the word which Schmidius more cor rectly renders toil. Added by Schmidius, who explains the passage by adding italicized words, namely, "God, I say, (i8 wUh him) ," etc. This last sentence of n. 7378 is emphasized by "Obs., Obs.," written in the margin.

III Ad. 7561-756fl

477

7879-7$81]

THE WORD EXPLAINED

7379. [For there is no divination against J acob, neither sor ceries against Israel: at that time it shall be said of Jacob and of Israel, What hath God wrought!], vs. fl3. That is, the devil can effect nothing against Jacob, understood in the same sense as above [n. 7377] ; thus neither against Israel, Israel being now taken for His people. In that sense, by divination are meant magicians and diviners; likewise, the sorceries of idolaters. Thus, all those are meant who are of the crew of the devil, whose idols they wor shipped. .Thus the subject now treated of is things to come, as said above [n. 7373], for by at that time is meant a later time, be ing the time when the Messiah will come, and after he has come. 7380. [Lo, the people shall rise up as an old lion, and lift up himself as a young lion: he shall not rest until he eat of the prey, and drink the blood of the slain], vs. fl4. These words have been explained at Genesis 49 9 ,27, etc. The words drink the blood of the slain come from the comparison with a lion, that he drinks blood, that they may be entirely deprived of life. 7381. [And Balak said (unto Balaam),4 Neither cursing, curse them, nor blessing, bless them. And Balaam answered and said unto Balak, Spake not I unto thee, saying, All that J ehovah speak eth, that I must do? Nevertheless, Balak said, Come, I pray, I will take thee unto another place; peradventure it will be right, in the eyes of God, that thou mayest curse me them from thence. And Balak took Balaam unto the top of Peor, that looketh toward the faces of Jeshimon. And Balaam said unto Balak, Build me here seven altars . .. And Balak did as Balaam had said], vs. fl5-30.'" Here the people is described, as now told. Therefore he says that he had neither blessed them nor cursed them, but only extolled them with praises; but beneath these words also lies deceit. Yet he in sists for the third time, hoping that the Spirit of God Messiah may be separated from Balaam, if he could induce him to curse them, although his curse would have been of no avail whatsoever, since the angel of God Messiah would not be speaking through him. But, lest the devil have any cause for saying that the man to whom it was given to curse and to bless, had yet done this, therefore it came to pass that he tempted him so many times. Thus those also
Omitted by Schmidius, but supplied in his Errata. * The autograph has 95 to 99, but this is because Schmidius has erroneously included verse 30 as part of verse 99. The error is corrected in the second edi tion of his translation.

478

III Ad. 7563-7565

NUMBERS XXIII:

~3-30

[738~

are deceived who are of a good disposition, being [men] of light, etc. 5 Therefore, in the next chapter (~42), it is said that the Spirit of God came upon him, and this lest he speak from any other source. The devil draws all things to himself and his own side. Nay, if there be the least word within which he thinks there is anything that is contrary to the truth, he straightway seizes upon it and condemns the man. This also, by the divine mercy of God Messiah, I have learned, having sometimes experienced it. Nay, when this is permitted him, he pours passions into the man, and thus thoughts and persuasions, etc., and at once attributes them to the man, as being the man's own. In a word, the things which he endeavors to bring about are unutterably wicked. 6 7382. He now wished to lead Balaam to another place where he would not see the people in the wilderness, that is, would not see them in the state which they now represented, and so would not see them dwelling or camping in accordance with the representations spoken of above [n. 67I~ seq.], as is evident from verses 1 and ~ of the next chapter; but would see them without distinction and consequently apart from that representation; and this from the top of Peor that was toward the faces of J eshimon, '" thus from their idolatry, it being Peor where was the idol of Baal (chap. ~53) ; and so might see their idolatry. Wherefore he says in verse ~7, Peradventure it will be right, in the eyes of God, that thou mayest curse me them from thence. As to what is foretold concerning them by reason of their idolatry, see chapter ~4 at the end. '" Thus he wished to delude him. In his malice, which was supreme, he was yet so insane that one can never be more insane; for though he perceives thousands of times that the angel of God Messiah can never be deceived, he yet continually persists. Thus he lives in black night concerning this matter, as indeed he sees but never wishes to see. Such is his nature, and this is continually urging him on, persuading him that it is he who can do all things, when
In the autograph, this sentence is written in the margin, with no specific indication as to its place of insertion. No. 7381 is cited by the Author in the Index to his Memorabilia, s.v., Accusare, Falsitas, Damnare, Malum, Spiritus. See Table of Contents. * The words between the asterisks are written in the margin.

III Ad. 7566-7567

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738~]

THE WORD EXPLAINED

yet he sees thousands and thousands of times that he cannot do the least thing. Despite this, he can never be removed from the fantasy that he can do all things, and that he is to possess heaven. He also thinks to do all things by his own powers, although he has experience of the fact that he cannot move even a feather without permission. Nevertheless, he swells up, being continually inflated with these same feelings of pride, not to mention much more of the same kind. Thus, he must needs be laughed at as insane. In his machinations, he is ut terly deceitful, for this is permitted him by reason of a multi plicity of causes, especially by reason of the temptations into which man is to be led in order to be regenerated, and that he may thus absorb the actual evil in man; for no other nutrition is given him, and the more rotten the carcase, the more ardently does he appetize and the more avidly does he devour it. 7
NUMBERS

XXIV

I And when Balaam saw that it was good in the eyes of Je hovah to bless Israel, he went not, as at other times, to meet divina tions, but set his faces toward the wilderness. ~ And when Balaam lifted up his eyes, and saw Israel abiding [in his tents] 8 according to their tribes, the spirit of God came upon him; 3 And he gave forth his utterance, and said, The saying of Balaam the son of Beor, the saying, I say,9 of the man opened III eyes: 4 The saying of him that heareth the words of God, that seeth the vision of the Lightning hurler, that falleth and is uncovered in eyes: 5 How good are thy tabernacles, 0 J acob; thy habitacles, 0 rsrael! 6 As the valleys are they planted, as gardens by the river, as the sanoal trees which Jehovah hath planted; as cedar trees beside the waters. 7 Waters shall flow out of his buckets, and his seed shall be
T This indented part of n. 738~ is cited by the Author in the Index to his Memorabilia, s.v., Potentia, Spiritus. See Table of Contents. Omitted by Schmidius. Schmidius' translation of the Hebrew and.

480

NUMBERS XXIV:

1-~5

among many waters; therefore his King shall be exalted above Agag, and his kingdom shall lift itself up. 8 It is God who brought him forth out of Egypt; wherefore he hath as it were the powers of a unicorn: he shall eat up the na tions his enemies, and shall break their bones, and dash to pieces their arrows. 9 He couched, he lay down as a lion, and as an old lion: who shall stir him up? They that bless thee, is blessed, and they that curse thee, is cursed. 10 And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, blessing, thou hast blessed them these three times. 11 Therefore [now] 1 flee thou to thy place: I said, Promot ing, I will promote thee unto honor; but, 10, Jehovah hath kept thee back from honor. 1~ And Balaam said unto Balak, Spake I not also to thy mes sengers which thou sentest unto me, saying, 13 If Balak would give me his house full of silver and gold, I cannot go beyond the mouth of Jehovah, to do good or evil of mine own heart; that which J ehovah speaketh, that will I speak? 14 And now, behold, I go unto my people: come therefore, and I will foretell thee what this people shall do to thy people in the latter end of days. 15 And he gave forth his utterance, and said, The saying of Balaam the son of Beor, The saying, I say, of the man opened in eye: 16 The saying of him which heareth the words of God, and knoweth the knowledge of the most High, which seeth the vision of the Lightning hurler, which fell down and was uncovered in his eyes: 17 I see him, but not now: I behold him, but not nigh: a star shall arise out of Jacob, and a sceptre shall rise up out of Israel, which shall dash to pieces the corners of Moab, and destroy all the sons of Sheth. 18 And Edom will be a heritage; Seir I say,2 will be a heritage for his enemies; but Israel will make strength.
1 Omitted by Schmidius. Schmidius' rendition of the Hebrew and.

III Ad. 7567

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7383]

THE WORD EXPLAINED

19 So that he shall have dominion from Jacob, who shall de stroy the residue of the city. ~o And he looked upon Amalek, and gave forth his utterance, and said, Amalek the first fruits 3 of the nations; but his posterity even to destruction. ~1 And he looked on the Kenite, and gave forth his utterance, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. ~~ Nevertheless, Cain shall be for wiping out, until Asshur shall lead thee away captive. ~3 And he put forth his utterance, and said, Ah, who shall live when God hath founded him. ~4 And ships from the place of the Kittites, and they shall afflict Asshur, and shall afflict Eber; yet he also even to destruction. ~5 And Balaam rose up, and went and returned to his pla-ce: and Balak also went his way.

7383. [And when Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not, as at other times, to meet divinations, but set his faces toward the wilderness. And when Balaam lifted up his eyes, and saw Israel abiding (in his tents) 4 according to their tribes, the spirit of God came upon him], vs. 1,~. He saw outside himself, as it were, for although it was he who spoke, yet he perceived that it was another who was speaking through him. Therefore it is said that Balaam saw that it was good in the eyes of J ehovah to bless Israel. Thus, he now wished to bless Israel from himself, that so he might merit grace, it be ing this that the devil intended, in order that the Spirit of God Messiah might be separated from him, that is, that the angel of God Messiah might not speak through him. That he now wished to bless Israel from himself in order that he might have merit, can be evident from the fact that it is here said: He went not, as at other times, to meet divinations; and later, that yet the spirit of God came upon him (vs. ~). The divinations were the seven sacrifices which were their oracles, it being in this way that they consulted their gods; for they wished thereby to procure grace for themselves. Wherefore it was previously said of Balaam [chap.
3 The Hebrew is the beginning. Omitted by Schmidius.

48~

III Ad. 7568

NUMBERS XXIV:
~317],

1-~

[7384-7386

that he came to the altars where stood Balak and the elders of Moab, that there they might await divinations, in this case from Balaam who was in the place of the oracle, or who gave out the oracles; for, as is well known, it was necessary that there be a leader who should utter these oracles, etc. 5 That after he had prepared the sacrifices, Balaam went off that he might consult God, can be evident from chapter ~3, verses 3-6 and also verses 15-17. But it is not said that he did so in the present case. This rite was taken from the primitive church; for that they consulted God Messiah in this way can be further evident from what was commanded Aaron, inasmuch as atonement was first to be made [Lev. 162 - 6 ]. Later, when this also became idolatrous, answer was made in another way, as by dreams, etc., etc. 7384. That he set his faces toward the wilderness, thus, to where the people was-for it is not previously said that he set his faces to the people-also signifies many things, and these, as an answer, have regard to what had previously been said by Balak in chapter ~328. In the wilderness was the tabernacle in the midst of the people, and there were the tribes, arranged according to the divine order which they thus represented, the tent being in the midst, and around it the Levites and also the other tribes, ac cording to the banners of the true church of God Messiah. It was these he now saw, as is confirmed by the words, he saw Israel abid ing according to their tribes, and not what was desired by the devil, represented by Balak, namely, that he should see merely the people without this representation. Therefo.re Balak said, " Per adventure it will be right, in the eyes of God, that thou shalt curse me them from thence" (chap. ~327). This then is also signified by the words in verse ~8 of the same chapter, namely, the looking from the top of Peor, toward the faces of Jeshimon. 7385. Hence the Spirit of God then came upon him, coming not from his going to meet divinations, but because he looked toward the wilderness and saw that order into which the tribes were ar ranged; for Balaam could not understand these things. They were things more interior, and it is God Messiah alone, through his angels, who speaks things more interior and inmost. 7386. [And he gave forth his utterance, and said, The saying
This part of the paragraph is emphasized by "Obs., Obs.," written in the margin.

III Ad. 7569-7571

483

7387]

THE WORD EXPLAINED

of Balaam the son of Beor, the saying, I say,6 of the man opened in eyes: The saying of him that heareth the words of God, that seeth the vision of the Lightning hurler, that falleth, and is uncov ered in eyes], vs. 3, 4. Here Balaam is described in his character, as an oracle or as to how he received the responses of God Messiah; for it is well known that responses were given in various ways, as, for instance, by dreams, by visions in the dark, also with the eyes closed, wholly as in the daytime, by a living voice, internal and external, and, furthermore, by other means spoken of elsewhere. Here Balaam is described, to wit, that his eyes were opened so that he saw the angels of God Messiah in the light of day. This others also have done; for in the time of the primitive church, it was not a rare thing. Thus angels appeared to Abraham, to Sarah, to Lot, nay, even to the wicked such as the inhabitants of Sodom, also (if I mistake not), to the servant of Elisha ; 1 and that such was the case with Elijah and Elisha is credible from what is told of them. But although the angel appears before the eyes, it is nevertheless a vision which is from within. Therefore, in the text it is first said, the saying of the man, opened in eyes, and later, that falleth and is uncovered in eyes. That such was the case with Balaam, see chapter ~~31 and also elsewhere, where it is said that God came to Balaam, etc. Nor can anyone boast of the fact that he has seen angels, as neither did Abraham and others; for many evil men saw an angel, nay, even the worst of men, such as the in habitants of Sodom, and it is said even of an ass (ibid. vs. ~5, ~7). Wherefore, this vision is a vision of fantasy which is of the in terior sight; for then, that meets the eyes as though from without, which yet is within in the natural mind. 7387. But different is the vision which comes when one is in full wakefulness, with the eyes closed. This is such that things are seen as though in clear day. Nay, there is still another kind of vision which comes in a state midway between sleep and wakefulness. The man then supposes that he is fully awake, as it were, inasmuch as all his senses are active. Another vi sion is that between the time of slee and the i La wakeful ness, when the man is waking up, and has not yet shaken off sleep from_Ills e !!~ _ ]S IS te swee e to a1100hreaven-ihen
Schtnidius' translation of the Hebrew and.
'fJ Kings 617.

484

III Ad.

757~

NUMBERS XXIV: 3-4

[7388

o erates int~his rational J!!.ind in 1J:!e utmDst tr~n uillit -but intellectually. Another kind, again, is the vision in dreams, w ich is various. Moreover, there is a more interior vision, being that which is properly human. This is presented not as in light but as in shade; yet this shade is conjoined with the more interior faculty. N I!Y. there are a reat man other kinds of vision which can never be described. The above have been described merely in general, because I am able to bear wit ness concerning them from much experience granted me by the divine mercy of God Messiah; for certain kinds have been ex hibited to me in full wakefulness so often, and with so many ob jects, that were I merely to describe the hundredth part, tho e who do not beli_ ve in the~;isj;en~of vision.s_and sQ.....o evela ( tions would be amazed-to say nothing of speech, which has now lasted for almost a year and a half. 8 7388. From this it can now be evident what is meant by these words of Balaam, that he was a man opened in eyes, that he was uncovered in eyes, thus, that arcana were revealed by means of visions-for arcana lie within all visions of this kind-but this when he fell, that is, humbled himself, before God Messiah; also what is meant by the vision of the Lightning hurler. Concerning the Lightning hurler, see above [n. 2533, 2611, 3023-25, 3488], for God Messiah is said to be a Lightning hurler to J acob, a Fear to Isaac, and a God to Abraham. It is of God Messiah that man should see him thus, inasmuch as the man's interiors are then opened which otherwise are closed. As to what was revealed to Balaam, see verse 17. That he heard the words of God, see above [n. 7352]. Much can be said of this hearing and sight, but here r say only that with those who were natural men, the vision came while their eyes Were open, and that this is a vision of the exterior man, as also was the speech, so that it comes into the ear from without, as it came to the people of J acob from mount Sinai, to Aaron, to Miriam, and even to Moses. For the more interior the sight and the hearing, the more interior are the things that are opened. Things inmost and more interior are not heard save by
(j)This indented paragraph is cited by the Author in the Index to his Memo rabilia, s.v., Videre. See Table of Contents. Since Swedenborg's conversation with spirits commenced in the middle of April 1745 (see n. 1003), this passage was written early in October 17~6.

III Ad. 7573

485

7389-739~]

THE WORD EXPLAINED

an activity fully sensible in the thought; but yet this comes by mediations, etc. 7389. From this it can now be evident what the character of Balaam was, namely, that he was now in a perverse state; for he saw with opened eyes, and he calls God Messiah the Lightning hurler. Yet the Spirit of God Messiah spoke through him. 7390. [How good are thy tabernacles, 0 Jacob; thy habitacles, o Israel], vs. 5. In the wilderness, he now sees the tent in the midst of the people, and he sees the people so arranged that it re sembled the heaven of God Messiah. Therefore he says, How good are thy tabernacles, 0 J acob. By tabernacles are meant things exterior or the external man; but then it is the people called Jacob that is meant.. In the supreme sense, however, it is God Messiah who is meant, because he was born of that people, for which reason he is called the Son of Man-but as to the mother. Thus, by tabernacles are meant the heavens, and with the heavens all things which are heavenly, thus joys, etc., the tabernacle being that which embraces all these, etc. 7391. When by tabernacles are meant the heavens, then by the habitacles are meant those things or those beings who are in heaven, thus the heavenly ones who are here called Israel; for the habitacle was in the tabernacle. Thus, those are meant who dwell in the tabernacle. 7392. [As the valleys are they planted, as gardens by the river, as the sandal trees which J ehovah hath planted; as cedar trees be side the waters. Waters shall flow out of his buckets, and his seed shall be among many waters; therefore his King shall be exalted above Agag, and his kingdom shall lift itself up], vs. 6, 7. A s the valleys are they planted, as the gardens by the river. By these words is meant the new creation, or the creation of the new para dise. They are called valleys because they are lowly, being those who wholly humble themselves. These are those who ate planted, but 9 the planting is done when they are in humiliation. Hence they are now called gardens by the river; for by the river, as by fountains, dews, morning rains, waters, etc., is meant all that is holy. Jordan represented this river in many ways, etc., etc. As the sandal trees which Jehovah hath planted; as cedar trees beside the waters. These are the trees which are planted. Sandal trees
Reading Bed for seu (or).

486

III Ad. 7574-7577

NUMBERS XXIV: 5-9

[7393--7394

are mentioned here because of the fragrance of their odor, and cedar trees because of their flowering and their size and thus their power. But of various objects which are then present, trees are mentioned because they will be planted in valleys; for the ar rangement of the sons of Jacob into classes, and in such an order, represented the heavenly paradise, etc. That waters shall flow out of his buckets means that they will flow from vessels to which holiness has been imputed. These are angels; they are the Word of God Messiah; they are the many who have taught the Word. And his seed shall be among many waters means the plantation, seed being that from which comes the tree and the fruit. Thus the comparison with paradise is continued. The many waters are the things which make the seeds to be produced, etc., and this in things spiritual and celestial. Therefore his King shall be exalted above Agag. Here this is explained, to wit, that this garden signifies the kingdom of God Messiah. Therefore it treats of his exalta tion, namely, that he is in things most high. And his kingdom shall lift itself up-thus his kingdom will be exalted, this kingdom being here described as represented in the people and in the taber nacle. 7393. [It is God who brought him forth out of Egypt; where fore he hath as it were the powers of a unicorn: he shall eat up the nations his enemies, and shall break their bones, and dash to pieces their arrows], vs. 8. As to bringing them forth out of Egypt, and likewise as to the powers of a unicorn, see above at chapter 9l3 22 Thus the text now treats of Israel who is here represented, being those who will form the kingdom of God Messiah. Their power is now described, namely, that the kingdom of the devil will fall. He thus prophesies against Balak. 7394. [He couched, he lay down as a lion, and as an old lion: who shall stir him up? They that bless thee, is blessed, and they that c'urse thee, is cursed], vs. 9. Respecting these words, see Genesis 49[9], concerning Judah; see also above [no 6859l seq.] concerning the blessing. But here a prophetic speech is observed, being a speech of such nature that all things are referred to God Messiah who is the All in all. Therefore he speaks in the plural and ends with the singular, thus: They that bless thee, is blessed; for God Messiah is the Blessed, the Blessing in all men; wherefore God Messiah is he who blesses, etc.

III Ad. 7578-7579

487

7395-7397]

THE WORD EXPLAINED

7395. All things are likewise so terminated in the opposite, be ing the devil; for the devil is evil in all its complex. Thus they that curse, is cursed. 7396. [And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam . . . thou hast blessed them these three times. Therefore (now) 1 flee thou to thy place: I said, Promoting, I will promote thee unto honor; but, lo, Jehovah hath kept thee back from honor. And Balaam said unto Balak . . . I cannot go beyond the mouth of Jehovah, to do good or evil of mine own heart; that which J ehovah speaketh, that will I spealc] , vs. 11-13. And now the devil boiled over in anger. This is expressed by the smiting of his hands together, which was a gesture of boiling anger such as he makes when his wicked deceits do not succeed. Meanwhile he held Balaam's mind in the hope of the gain, which he might thus obtain. In order, therefore, that at the last he might pour out his poison, he says, Lo, J ehovah hath kept thee from honor, that is, from gifts or pres ents. He says this that he might arouse him to a kind of anger against Jehovah, that is, against God Messiah. As to Balaam's answer, see above [no 7359-60], namely, that he could do nothing whatever, that is, neither good nor evil, of his own heart, by heart being here meant his powers. As to whether this answer was from his own disposition, or whether this disposition was then depraved, or whether it was merely his rational mind, which is exterior, [that spoke], this is not yet clear. Still, Balaam seems at this time to have been in a state such that he wished to mingle holy things with profane, namely, true sacrifices with the sacrifices of Balak; see the series. But the latter leaves him, nay, he casts him oft', as it were, for he says, Flee thou to thy place. 7397. Respecting the contents of verses 14 to 16 inclusive, see above [no 7386-89] and from the series. Here, to the description of Balaam is now added Who knoweth the knowledge of the most High. Thus does he now describe the God who spoke with him, he who knoweth the knowledge of the most High, being God Messiah alone and the Holy Spirit; for the Holy Spirit proceeds from God Messiah, in that he or the Holy Spirit knows hidden things, and teaches men those which pertain to salvation; see Paul (if I mistake
1

Omitted by Schmidius.

488

III Ad.

7580-758~

NUMBERS XXIV: 11-1'1

['1398-'1399

not) or some other ApostIe. 2 And now, because Balak had cast him off, he prophesies still more openly. Thus God Messiah then suffered that the angel should be aroused to speak things concerning God Messiah which were plainer, besides the many things that follow. 7398. [I see him, but not now: I behold him, but not nigh: a star shall arise out of Jacob, and a sceptre shall rise up out of Israel, which shall dash to pieces the corners of M oab, and destroy all the sons of Sheth], vs. 1'1. This is a clear prophecy, concerning the advent of God Messiah and his nativity from J acob; for he says, I see him, but not now: I behold him, but not nigh, that is, he sees that he is to come, but there will still be a time. This is openly stated, but by prophetic words which are borrowed from time and space. The angel who spoke by Balaam saw Him in a celestial manner, as a star out of Jacob and a sceptre out of Israel-a representation which, being celestial, cannot be presented by any other kind of representation, inasmuch as celestial representations are of such a nature that they cannot further be expressed; for it was not Jacob in whom was the Star. Yet the matter is clearly understood when an angel is in the representation; and also that it is not now and not nigh, 8 there being no representation of time and space, but of the thing itself, which afterwards, when the representation is to be expressed, falls into words. 7399. What other Star arose out of Jacob save the Messiah? He is called a Star from innumerable causes, these being so many that they cannot be recounted. Moreover, a star appeared to the wise men from the East; see the Gospels [Matt. ~2]. A sceptre out of Israel, that is, the kingdom, this being everywhere signified by a sceptre. That the sceptre will depart from Judah, see Genesis 49 10 , where God Messiah is called Shiloh; see the notes there [n. ~909 seq.]. Which shall dash to pieces the corners of M oab, meaning the kingdom of God Messiah will do this, that is, the Messiah himself. Thus, by the sceptre, because by his kingdom, this being what is meant, he will dash to pieces the corners of M oab, that is, the whole land of Moab, by Moab as by Balak being meant the devil. And destroy all the sons of Sheth. Instead of [the
See 1 Cor. 210- 12, 1 Thess. 1 5 , 1 Peter 112, ;.I Peter 121. I This part of n. 7398 is emphasized by " Obs., Obs.," written in the margin.

In: Ad. '1583-'1584

489

7400]

THE WORD EXPLAINED

sons] of Sheth, another interpreter 4 has those which ,are behind, being those who are behind Moab; thus he will destroy the whole crew of the devil. Sheth was a son of Adam, all whose sons, except Noah and his house, perished in the flood; but look up the Hebrew text. 7400.'" [And Edom will be a heritage; Seir, I say,5 will be a heritage for his enemies; but Israel will make strength], vs. 18. In the proximate sense, Edom was Esau. In the interior sense, he is all those who are called Jacob's brethren, being the brother whom J acob persecuted with hatred; thus, in the universal sense, all the gentiles. But in the more interior sense, he is the church of God Messiah which is called the church of the gentiles, and so those to whom the righteousness of the Messiah is imputed, being thus images of the Messiah. This church is called the sister or brother of the representative church. But the church which was in J acob or in J acob's posterity persecutes its sister with the ut most hatred. Thus Edom, in the inmost sense, is all those in the entire globe, from the first day of reformation to the last, and in the whole of heaven, who are the inmost. In the supreme sense, it
Namely, Tremellius, who takes the Hebrew word Sheth to mean here the buttock8 (as in fl Sam. 104 and Isa. fl0 4 ), and instead of son8 of Sheth has those which were behind, "that is [as he explains in a footnote 1 the Ammonites, Midianites and other orientals reaching even to the Euphrates. These {he continues] Balaam seems to have called sona of the seat or of the behind part, because of his own position. For the Israelites had their camp in the fields of the Moabites facing Jericho and Jordan (chap. 22 1 ). Thus, in respect to the Moabites, the camp of the Israelites was at the east, as stated by Jepthah (Judg. 1118). And since Balaam uttered all these words with his face turned to the Israelites, the oriental peoples which the Jews in time subdued, were then cer tainly behind him. Therefore he calls them sons of the behind parts, these parts being decently called seats, as in Isaiah 204 [where the Hebrew Sheth is trans lated buttocks]. If anyone prefers the translation sons of obses8'ion, i.e., trou blesome enemies, by whom the Israelites were oppressed by constant sieges, de riving the noun from the verb to 8et oneself against [Hebrew, 8heth), as in Psalm 36 , I am content. Certainly our former translation, 80ns of Sheth, I now disapprove of." The ,I former translation" refers to Tremellius' first edi tion, Frankfurt 1579; the edition used by Swedenborg was the third editioh, London 1597. So far as I know, the words in displJ.te are translated only once in the Theological Writings (A.C. 2898) where the translation is the 80ns of Sheth. * Preceding n. 7400, the following paragraph is crossed off by the Author: " Verse 18. As to what is meant by Edom, see above. By Edom, in the su preme sehse, is meant the Messiah; see Esau in the book of Genesis. Thus the kingdom of God Messiah is called Edom; in the inmost sense, those who- Schmidius' rendition of the Hebrew and.

490

III Ad. 7585

NUMBERS XXIV: 18-19

[7401

is the Messiah himself and consequently his heaven. As to Esau, see above in the book of Genesis. Thus Edom will be a heritage, that is, God Messiah alone is the heritage, he alone being his king dom; and this when Moab has been dashed to pieces, and all who are behind him, etc., are destroyed [vs. 17]. Seir, I say, will be an heritage for his enemies. Seir was the mountain which Ed~m possessed, as is evident from the book of Genesis [36 8 ]. By a land is meant its people, and so likewise heaven. For his enemies, that is, for J acob's enemies, for as was said, J acob persecuted Esau his brother with hatred, and for this reason Jacob considered Edom or the people as his enemies. Seir, therefore, will be a heritage to the enemies of Jacob. It is said in the text his enemies because he did not wish to speak ill of Jacob. This would have been to curse him, and lest the devil seize upon it as a curse, he is silent in this respect, and speaks in a way that he would not understand-as is very manifestly confirmed in the following verse. Because, in the supreme sense, by Edom, according to the description of Edom in the book of Genesis, is meant the Messiah, thus the Messiah's ac quired righteousness, so by Israel is meant every man to whom righteousness is imputed, thus all in whom God Messiah is. Israel therefore is all those who are in the true church of God Messiah, and in his kingdom. These will make strength-but as instru mental causes. God Messiah alone is strength, it being God Mes siah who is meant by Israel, in the supreme sense, for he alone is the Wrestler, and alone conquers the devil. 7401. So that he shall have dominion from Jacob, [who shall destroy the residue of the city], vs. 19. By Jacob is meant the people of Jacob and of Judah who persecuted Edom with such hatred. But later Judah will be subdued and will become the footstool for His feet, this being meant by having dominion from J acob. Furthermore, J acob will destroy the residue of the city. Specifically, Jacob is the people of Judah, and in general, he is all who persecute God Messiah with hatred. In the universal and particular sense, by the city is meant the lowest heaven, the mean ing being that he will be thrust from the seat which he has occu pied, so that he will be cast out from that seat, as above [n. 7095 seq., 7106 seq., 7145, 7339l]. Moreover, this is confirmed in Gene sis 9l7 40 , where his father Isaac thus prophesies concerning Esau: "And yet by thy sword shalt thou live, and shalt serve thy

III Ad. 7586

491

740~-7403]

THE WORD EXPLAINED

brother; but it shall come to pass when thou shalt thus obtain the dominion, that thou shalt shake his yoke from off thy neck" ; and, furthermore, in Genesis 49 10 : " The sceptre shall not depart from J udah, nor the lawgiver from between his feet, until Shiloh come; and to him shall be the cleaving of the peoples"; and likewise in Genesis ~523, where it is said that" people shall prevail over peo ple, and the greater shall serve the lesser." First Jacob pre vailed; after that Esau will prevail, he being "the lesser" in power and" the lesser" in time, etc., etc. That these things will come to pass in the latter end of days, see the beginning of this prophecy by Balaam, verse 14, where it is said that he would tell what this people will do to the people of Balak. The people of Balak, that is, of the devil, was then Moab. That in the proximate sense, it was likewise Jacob is sufficiently clear from the series of what follows: for Jacob joined himself to Moab and, by whore doms, became wholly .as Moab. Wherefore, by "people," in the former place is meant Israel, for in his spirit Balaam then saw the people which J acob represented. By" people" in the later place is meant proximately Moab, but in the interior sense, Jacob, who, as to his nature and worship, became Moab and was Moab. 7402. [And he looked upon Amalek, and gave forth his utter ance, and said, Amalek the first fruits 0 of the nations; but his pos terity even to destruction], vs. 9l0. Respecting Amalek, see above [no 719l0]. It was a people which dwelt at the south, that is, in the light of truth concerning God Messiah. Here Amalek is called the first fruits of the nations, in that it had lived in great light but from that light had fallen into darkness. Therefore the text continues, but his posterit'y even to destruction. But con tained in th~se words is also this, that they who live in the light and fall away therefrom into darkness, will perish. 7403. [And he looked on the Kenite, and gave forth his ut terance, and said, Strong is thy dwellingplace, and thou puttest thy nest in a rock. Nevertheless, Cain shall be for wiping out, until Asshur shall lead thee away captive. And he put forth his utterance, and said, Ah, who shall live when God hath founded him. And ships from the place of the Kittites, and they shall afflict Asshur, and shall afflict Eber; yet he also even to destruction J, vs. 9l1-~4. By the Kenite are mean;, rlations which will adore God
The Hebrew is the beginning.
49~

III Ad. 7587-7588

NUMBERS XXIV: 9lD-9l4

[7403

Messiah. Look up concerning the Kenite, as to what stock he was of. At the time of Abraham, the Kenites were in the land of Canaan (Gen. 15 19 ). Thus they were of the primitive church, as also were the Kittites and those from Salem [ibid. 1418 ], etc. Later, however, the Kenites fell away from the true worship. Still they retain their signification, this being universal, as frequently did other nations, etc., etc. That by the Kenites are meant those who will adore God Messiah from faith, is evident from the words; for it is said Strong is thy dwellingplace, and thou puttest thy nest in a rock; the rock being God Messiah, as is well known. N evertheless, Cain shall be for wiping out. By Cain here as elsewhere is meant the devil who will endeavor to wipe out the Kenite, that is, true worship and true faith which is faith in God Messiah. Until Asshur shall lead thee away captive. Asshur is Assyria. Thus by Asshur is meant captivity or the state while one is in captivity, that is, in temptation. By Asshur is also meant idolatry; for in Syria they were idolaters, as was Laban and, indeed, the fathers of Abraham; see Joshua [9l4 2 ] , who says that the fathers of Abraham worshipped idols; they were in Ur of the Chaldees. The same also is known of Laban, from whom J acob [took his idolatry]. Since by Asshur is meant idolatry, what is signified by the preceding words is that the devil will be for wiping out; for thus he has wiped out the worship of the primitive church, as may be seen confirmed in verse 9l4. And now, in verse 9l3, that this will be done in the latter end of days, as stated in verse 14, is indicated by the words, Ah, who shall live when God hath founded him? or, as another interpreter has it, who shall live when the strong one or the strong God, that is, God Messiah, hath ordained this. 7 And ships from the place of the Kittites: The Kittites also were in the land of Canaan where Abraham was, and from them he bought a sepulchre s [Gen. 913 3 se q .]. Moreover, it was an upright nation
'Tremellius' translation, here referred to, reads: "When the strong God hath ordained this." The Hebrew word for God, because of its occurrence in certain contexts, e.g., Gen. 31 29 , "my hand would be as God," (A.V., " It is in the power of my hand "), is held to mean also strength or power. Thus Tremellius' translation would read, who shall live when the strong one ha/.h ordained this. But he adds the word God, in italics, to indicate who is meant by the strong one. Swedenborg here identifies the Kittites (0'';1~) with the Hittites (0'';1(''1) or sons of Heth, of whom Abraham bought a sepulchre.

III Ad. 7588

493

7404]

THE WORD EXPLAINED

and was of the primitive church, for which reason Abraham was commanded to go thither, that he might depart from idolatry. Wherefore those are now meant who will afterwards be of the true faith. The ships are all who come therefrom, etc. And shall afflict Asshur, that is, in the other sense, idolatry, thus the idolater. And shall afflict Eber. By Eber is meant the poster ity of Jacob-these being the ones who were properly called He brews, as also was Abraham who is called" Abraham the Hebrew" [Gen. 1413 ]-who, that is, Jacob, was likewise an idolater, but with a distinction from Asshur, inasmuch as Jacob's posterity turned aside, etc. Yet he also, even to destruction, that is, being an idolater, he will perish. 7404. Thus ends this prophecy, to wit, that this people whom Balaam looked upon will yet perish; for the devil knew that it was a wicked and idolatrous people, and therefore, on the third occa sion, he said: " Peradventure it will be right, in the eyes of God, that thou shalt curse me them from thence" (chap. 9l3 27 ). This also is now foretold, but in a way so that Balak would not under stand it. The same thing was understood under the other names. So Balak now spoke no further but, as said in verse 9l5, Balak went his way.
NUMBERS

XXV

1 And Israel abode in Shittim, and there the people began to commit whoredom with the daughters of Moab. 9l For they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 3 And Israel joined himself unto Baal-peor: and the anger of J ehovah was kindled against Israel. 4 And J ehovah said unto Moses, Take an the heads of the people, and hang them up before Jehovah against the sun, that the burning anger of Jehovah may be turned away from Israel. 5 And Moses said unto the judges of Israel, Slay ye a man his men that joined themselves unto Baal-peor. 6 And, behold, a man of the sons of Israel came and brought unto his brethren a Midianitish woman in the eyes of Moses, and in the eyes of all the congregation of the sons of Israel, while they were weeping at the door of the tent of assembly.

494

III Ad. 7589

NUMBERS XXV: 1-18

[7405

7 And Phinehas, the son of Eleazar, the son of Aaron the priest, saw it; therefore he rose up from the midst of the congre gation, and took a javelin in his hand: 8 And he went after the man of Israel into the brothel, and pierced them both, the man of Israel, and the woman in her brothel. So the plague was stayed from upon the sons of Israel. 9 And those that died of the plague were four and twenty thousand. 10 And Jehovah spake unto Moses, saying, 11 Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my burning anger away from upon the sons of Israel, in that he hath used zeal for me in their midst, that I consumed not the sons of Israel in my zeal. Ifl Wherefore say, Behold, I give unto him my covenant of peace: 13 To be his and his seed's after him, a covenant of a priest hood of eternity; because he was zealous for his God, and made atonement for the sons of Israel. 14 Now the name of the man of Israel that was smitten with the Midianitish woman, was Zimri, the son of Salu, a prince of the house of a father of the Simeonite. 15 And the name of the Midianitish woman that was smitten was Cozbi, the daughter of Zur, who was the head of the nations, of the house of a father in Midian. 16 And Jehovah spake unto Moses, saying,
17 Vex the Midianites, and smite them:
18 For they vex you 9 with their guiles, wherewith they have
beguiled you by the matter of Peor, and by the deed of Cozbi, the daughter of a prince of Midian, their sister, which was smitten in the day of the plague because of the matter of Peor.

7405. As further concerns Balaam, being still captivated by gain, he gave counsel to the Moabites and Midianites, that they should entice the people to marriages with their daughters, that so they might be persuaded to worship BaaI-peor. For he well knew that then they would perish, it being idolatry alone that the choir of angels abhorred, see above En. 7fl55], inasmuch as Israel could then no longer have been represented. Thus Balaam was per
See n. 74H! note.

In

Ad. 7590

495

7406-7407]

THE WORD EXPLAINED

verted, and it was because of this that he rested there (chap. 31 8 ,16; see n. 7367). Thus the attempt was continued in Balaam. 7406. [There the people began to commit whoredom with the daughters of M oab. F or they called the people unto the sacrifices of their gods: . . . And Israel joined himself unto Baal-peor] , vs. 1-3. Since the people was of such a character that they cher ished idolatry in their heart-and though they could not practise it openly for fear of death, yet they rushed into this crime as soon as occasion offered-therefore it was commanded that they should put all idolaters to death, so that every opportunity might be taken away from them. Save for the representation that Israel was to destroy the whole crew of the devil, this people, by their second lapse into idolatry, was wholly idolatrous; for which rea son death was pronounced upon them. Because Balaam knew this, he instigated Moab and Midian to entice them to marriages with their daughters (chap. 31 16 ), that so, by means of the latter, they might be brought into actual idolatry, it being actual idol atry that the angels of God Messiah could not bear. Power was then at once left to the devil; hence the plagues. Whoredom with the daughters of idolaters, such as the Canaanites, was not only a presage of idolatry, but was idolatry; for it behooved them to represent the new paradise or heavenly garden by marriages within their own families [chap. 36 6 ] ; and when they did not ob serve this, the representation perished. Therefore, here and there [in the Word of God Messiah] idolatry is also called whoredom or the going a whoring after strange gods. Of this matter, see elsewhere. 7407. As many as were the nations around Jordan and in the land beyond Jordan, so many were the gods, each of which dif fered in this respect, that it signified some cupidity or, as it is called, some love, derived from the love of self or of the world. Here the god was Baal-peor. As to what the specific idolatry of Baal-peor was, this can be seen from the series of things, to wit: Since the people now represented those who came as far as the land of Edom, trusting in their own merits and affecting piety there from; and who then, after conquering the two kings of Heshbon 1 and Bashan, committed whoredom with the daughters of Moab, and worshipped Baal-peor; therefore the worship of Baal-peor
1

See n. 7345 note.

496

III Ad. 7591-7593

NUMBERS XXV: 1-5

[7408-7409

was that idolatry which is the love of one's own ratiocination, namely, the having no faith unless they understand the things to be believed, and so having faith in their own reason and in them selves, but not in the words of God Messiah, when yet this latter faith is the only one that saves. The other faith, which comes from reason, is no faith, inasmuch as it seduces and leads everyone into errors. Into such idolatry do they fall who afterwards are forced to return by circuitous paths and are not instructed con cerning the way of truth. Into this same idolatry Balaam also fell, as the reader may see above [no 7368,7405], for he was se duced by his own reason which was allured by the hope of gain or the love of the world. Moreover, there were many idols named Baals, inasmuch as there are many errors, etc., etc., arising there from. Here, therefore, the people of J acob now represents those who have succumbed. 7408. [And Jehovah said unto Moses, Take all the heads of the people, and hang them up before J ehovah against the sun, that the burning anger of J ehovah may be turned away from I smel. And Moses said unto the judges of Israel, Slay ye a man his men that joined themselves unto Baal-peor], vs. 4, 5. Therefore now comes the judgment, that the heads of the people were to be hanged be fore the sun, the heads of the people signifying, in the interior sense, those things which have been spoken of, namely, ratiocina tion concerning what is to be believed. They were to be hanged before the sun, the sun being that lust of Balaam's, to wit, the lust of gain, which incited him; for every lust is compared to a fire and, indeed, to a parching fire; consequently, to the heat of the sun before which the heads were to be hung. Thus the punishment also was representative. So likewise with what Moses said to the judges of Israel, the judges here, in the interior sense, being also the same as the heads, for they judged the people. These judges now set the punishment, and dictated the sentence to the people, that a man should slay men. Thus the body of the heads, etc., would perish, but only those who had joined themselves to Baal peor. The others could not be slain. 7409. [And, behold, a man of the sons of Israel came and brought unto his brethren a Midianitish woman . .. And Phine has, the son of Eleazar, the son of Aaron the priest, saw it; there fore he rose up . . . and tOQk a javelin in his hand: And he went

III Ad.

7594~7595

497

7410]

THE WORD EXPLAINED

after the man of Israel into the brothel, and pierced them both, the man of Israel, and the woman in her brothel. So the plague was stayed . .. And those that died of the plague were four and twenty thousand], vs. 6---9. By Phinehas, who was the son of Eleazar who was then high priest and represented the Messiah, is here meant saving faith. This faith, or those who are in true or saving faith, being those who believe even though they do not comprehend but hold their reason under obedience to faith-it is these, that is, it is this faith, which pierces the man and the woman in the brothel. In general, by the man are meant those who are addicted to this idolatry, and by the woman is meant the doctrine of the idolatry itself. Moreover, this is the nature of the marriage between reason and its will; for reason persuades, and the will is affected. Thus, this reason-being, in common estimation, an intellect of this sort-is the man, and the will born therefrom is the woman. True faith in God Messiah pierces both the man and the woman, and this in a brothel, inasmuch as it is a case of whore dom; for while knowledges of truths from the Word of God Mes siah are present, this idolatry has perverted these knowledges to the side of the lust under which the man labors. Therefore he does not believe because he does not wish to understand. For this reason this perversion is called a brothel, etc. 7410. [And Jehovah spake unto Moses, saying, Phinehas . . . hath turned my burning anger away from upon the sons of Israel, . . . Behold, I give unto him my covenant of peace: To be his and his seed's after him, a covenant of a priesthood of eternity], vs. 10-13. Because Phinehas now represents saving faith, therefore the covenant was now with him and with his seed after him. This covenant is called a covenant of peace (as to what peace is, see above [n. 7372]), because peace contains all .that which is in the kingdom of God Messiah. Thus to him is promised eternal life; and this is given by faith alone, that is, it is given to faith in God Messiah alone. The same covenant is also called a covenant of a priesthood of eternity, because priests are those who were spoken of above En. 7409], being those to whom righteousness is imputed by saving faith, not by intellectual faith, this merely serving as a quasi~body, the soul whereof is saving faith. Intellectual faith is a faith wholly different from rational faith. The former, that is, intellectual faith, obeys, nor does it understand anything save
498

III Ad. 7596

NUMBERS XXV: 6-18

[7411-74U

that which confirms, and thus all that which couples itself with heavenly love, that is, with charity which is the love of the intellectual mind, and so adjoins itself thereto. Not so, reasoning faith; this does not adjoin itself to heavenly love but to every love of the body and of self and to corporeal and selfish lust. 2 Thus the man is led away from the truth. He seizes only on falsities, and calls them truths because they favor his lust. It is different with intellectual faith. This loves only truths. To it is attributed spiritual light, but to rational faith only natural light. 7411. [Now the name of the man of Israel that was smitten . . . was Zimri, the son of Salu, a prince of the house of a father of the Simeonite. And the name of the Midianitish woman that was smitten was Cozbi, the daughter of Zur, who was the head of the nations, of the house of a father in Midian] , vs. 14,15. It was for this reason that these two were pierced in the brothel. They were heads. The man was a prince of the house of Simeon who, in the inmost sense, signifies faith in act-but Simeon, together with Levi, was cursed by their father [Gen. 49 7 ]. The woman was a daughter of him who was a head of the nations of the house of a father in Midian. Midian was a son of Abraham who represents justifying faith, but because the Midianite was now an idolater and, indeed, of a faith which was such that he willed to make himself righteous by the powers of his own understanding, therefore this was a woman, etc., etc. The mating or conjunction of these two in the brothel may be examined in the light of what has been said above. 7412. [And Jehovah spake unto Moses, saying, Vex the Midianites, and smite them: For they vex you S with their guiles, wherewith they have beguiled you by the matter of Peor, and by the deed of Cozbi, the daughter of a prince of Midian, their sister, which was smitten in the day of the plague because of the matter of Peor], vs. 16-18. This, namely, the reason why the Midianites were smitten, can be understood from what has now been said; for it was a representation of those who wished to make themselves righteous by their own powers. This, then, is the Midianite and also the woman or the daughter of a head of the nations of the
This part of the paragraph is emphasized by "Obs., Obs.," written in the margin: Schmidius has 'Us, but this is corrected in his Ermta.

III Ad. 7597-7598

499

7412]

THE WORD EXPLAINED

house of a father in Midian; and when such is the affection, or the woman of the house, then those who trust in ratiocination are the men; for the making oneself righteous from one's own powers, which in this same sense is commonly called piety, carries this with it, namely, that from their own reason, men seek reasons for the confirming of their own opinion, etc. Such a faith is beguil ing. Therefore they are here called guiles, and those are men tioned who signify the same, to wit, Peor, and Cozbi the daughter of him who 4 was a prince in Midian. It should be observed, that this daughter is said to be their sister; for, in the spiritual sense, almost everywhere, by sister is meant the church, thus, in the pres ent text, doctrine, in that this denotes the same thing. Hence now she is also called sister. Otherwise, this word would have no place here, nor can it be seen how she was their sister. NUMBERS XXVI 1 And it came to pass after the plague,5 that Jehovah spake unto Moses and unto Eleazar the son of Aaron the priest, saying, ~ Take the sum of all the congregation of the sons of Israel from a son of twenty years and upward, according to the house of their fathers; everyone that goeth to war in Israel. 3 And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan of Jericho, saying, 4 From a son of twenty years and upward; as J ehovah com manded Moses and the sons of Israel which went forth out of the land of Egypt. 5 Reuben, the firstborn of lsrael: of the sons of Reuben; of Hanoch, the family of the Hanochite: of Pallu, the family of the Palluite. 6 Of Hezron, the family of the Hezronite: of Carmi, the fam ily of the Carmite. 7 These are the families of the Reubenite: and they that were numbered of them were forty and three thousand and seven hun dred and thirty. 8 And of the sons of PaIIu; Eliab. 9 And the sons of Eliab; Nemuel, and Dathan, and Abiram.
Reading qui for quod (that). Following the Hebrew, Schmidius makes this first part of verse 1, the con cluding words of verse 18 of the preceding chapter.

500

NUMBERS XXVI: 1-65

This is that Dathan and Abiram, famous in the congregation, who strove against Moses and against Aaron in the congregation of Korah, when they strove against J ehovah : 10 And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they became a miracle. 11 Notwithstanding the sons of Korah died not. 1~ The sons of Simeon after their families: Of Nemuel,6 the family of the Nemuelite: of J amin, the family of the J aminite: of Jachin, the family of the Jachinite: 13 Of Zerah,6 the family of the Zarhite: of Shaul, the family of the Shaulite. 14 These are the families of the Simeonite, two and twenty thousand and two hundred. 15 The sons of Gad after their families: of Zephon,6 the family of the Zephonite: of Haggi, the family of the Haggite: of Shuni, the family of the Shunite: 16 Of Ozni,6 the family of the Oznite: of Eri, the family of the Erite: 17 Of Arod, the family of the Arodite: of Areli, the family of the Arelite. 18 These are the families of the sons of Gad according to those that were numbered of them, forty thousand and five hun dred. 19 The sons of Judah were Er and Onan: but Er and Onan died in the land of Canaan. ~o And the sons of Judah after their families were; of Shelah, the family of the Shelanite: of Pharez, the family of the Pharzite: of Zerah, the family of the Zarhite. ~1 And the sons of Pharez were: of Hezron, the family of the Hezronite: of Hamul, the family of the Hamulite. ~~ These are the families of Judah according to those that were numbered of them, seventy and six thousand and five hundred. ~3 The sons of Issachar after their families: of Tola, the fam ily of the Tolaite: of Pua/ the family of the Punite: ~4 Of Jashub,7 the family of the Jashubite: of Shimron,7 the family of the Shimronite.
See n. 7417 note.
, See n. 7418 note.

501

THE WORD EXPLAINED

~5 These are the families of Issachar according to those that were numbered of them, sixty and four thousand and three hun dred. ~6 The sons of Zebuhm after their families: of Sered, the family of the Sardite: of Elon, the family of the Elonite: of J ahleel, the family of the J ahleelite. ~7 These are the families of the Zebulunite according to those that were numbered of them, sixty thousand and five hundred. ~8 The sons of J oseph after their families were Manasseh and Ephraim. ~9 The sons of Manasseh: of Machir, the family of the Ma chirite. And Machir begat Gilead. Of Gilead the family of the Gileadite. 30 These are the sons of Gilead: J eezer, the family of the J eezerite: of Helek, the family of the He1ekite: 31 And Esriel, t.he family of the Esrielite: and Shechem, the family of the Shechemite: 3~ And Shemita, the family of the Shemitaite: and Hepher, the family of the Hepherite. 33 And Zelophehad [the son of Hepher] 8 had no sons, but daughters: and the name of the daughters of Zelophehad, Mahlah, and N oah, Hoglah, Milcah, and Tirzah. 34 These are the families of Manasseh, and those that were numbered of them, fifty and two thousand and seven hundred. 35 These are the sons of Ephraim after their families: of Shuthelah, the family of the Shuthalhite: of Becher, the family of the Bachrite: of Tahan, the family of the Tahanite. 36 And these are the sons of Shuthe1ah: of Eran, the family of the Eranite. 37 These are the families of the sons of Ephraim according to those that were numbered of them, thirty and two thousand and five hundred. These are the sons of J oseph after their families. 38 The sons of Benjamin after their families: of Bela, the family of the Belaite: of AshbeI, the family of the Ashbelite: of Ahiram,9 the family of the Ahiramite: 39 Of Shephupham, the family of the Shuphamite: of Hu pham,9 the family of the Huphamite.

See n. 7418 note. See n. 7418 note.

50~

NUMBERS XXVI: 1-65

40 And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardite: and of Naaman, the family of the Naamite. 41 These are the sons of Benjamin after their families: and they that were numbered of them were forty and five thousand and six hundred. 42 These are the sons of Dan after their families: of Shuham,D the family of Shuhamite. These are the families of Dan after their families. 43 All the families of the Shuhamite, according to those that were numbered of them, were sixty and four thousand and four hundred. 44 Of the sons of Asher after their families: of Jimna, the family of the Jimnite: of Jishui, the family of the Jishuite: of Beriah, the family of the Beriite. 45 Of the sons of Beriah: of Heber, the family of the Heberite: of Malchiel, the family of the Malchielite. 46 And the name of the daughter of Asher was Serah. 47 All 1 the families of the sons of Asher according to those that were numbered of them, were fifty and three thousand and four hundred. 48 The sons of Naphtali after their families: of J ahzeel, the family of the Jahzeelite: of Gunim the family of the Gunite: 49 Of Jezer, the family of the Jezerite: of Shillem, the family of the Shillemite. 50 These are the families of Naphtali according to their fam ilies: and they that were numbered of them were forty and five thousand and four hundred. 51 These were the numbered of the sons of Israel, six hundred thousand and a thousand, seven hundred and thirty. 52 And Jehovah spake unto Moses, saying, 53 Unto these the land shall be distributed for an inheritance according to the number of the names. 54 To the many his inheritance shall be multiplied, and to the few his inheritance shall be diminished; for a man according to those that were numbered of him, shall his inheritance be given. 55 But the land shall be distributed by lot: according to the names of the tribes of their fathers they shall receive inheritance. 56 According to the lot shall his inheritance be distributed between the many and the few.
1

The Hebrew is These are.

503

7413]

THE WORD EXPLAINED

57 And these are they that were numbered of the Levites after their families: . . . 58 These are the families of the Levites: . . . the family of the Korhite; and Kehath begat Amram. 59 And the name of Amram's wife was Jochebed, the daughter of Levi, whom she bare to Levi in Egypt. And she bare unto Amram Aaron and Moses, and Miriam their sister. 60 And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar. 6~ And those that were numbered of them were twenty and three thousand, every male from the son of a month and upward; for they were not numbered in the midst of the sons of Israel, be cause there was no inheritance given them in the midst of the sons of Israel. 63 These are they that were numbered by Moses and Eleazar the priest who numbered the sons of Israel in the plains of Moab by Jordan of Jericho. 64 But among them was not a man of them that were num bered by Moses and Aaron [the priest] 2 who numbered the sons of Israel in the wilderness of Sinai. 65 For J ehovah had said of them, Dying, they shall die in the wilderness. And there was not left a man of them, save Caleb the son of J ephunneh, and Joshua the son of Nun.
I

7413. And now, after the sons of Jacob had been thus led from the land of Edom by circuitous paths, and on the way had lost twenty-four thousand men [chap. ~59] by whoredoms with the daughters of the Moabites, spoken of above [n. 7406], the rest, who were an immense number, came to Jordan of Jericho, that is, to the place where was passage into the land of Canaan, it being there that Joshua passed over. What these particulars signify in the spiritual sense can be evident from what has preceded; for, as was said, they had then been led around that they might come into the right path where they might behold heaven, and, in the supreme sense, God Messiah, and thus, after so many temptations in the wilderness, and then by further temptation, might come to Him, such being the path of those who are being led to God Messiah. For the most part, they are first led to a piety, as they then sup
Omitted by Schmidius, but supplied in his Errata.

504

III Ad. 7599

NUMBERS XXVI: 1-2

[7414

pose it to be, which depends on themselves; for they believe that obedience must be given to what is said by God Messiah and his Apostles concerning piety, good works, and the like-but accord ing to the letter, since as yet they do not understand it in any other way. But when they have come thus far, they are given light to see that no trust must ever be put in one's own powers, and that no fruit of faith, that is, no good, can come save from God Messiah; and therefore, that so far as they think the good in themselves to come from themselves, so far they are in error since it comes only from an impure fount, and therefore from a fount that is fetid and abounds in [impure] water, there being nothing in man that is his own which is not evil. 7414. [Jehovah spake unto Moses and unto Eleazar the son of Aaron the priest, saying, Take the sum of all the congregation of the sons of Israel from a son of twenty years and upward, ac cording to the house of their fathers; everyone that goeth to war in Israel], vs. 1, 2. In order that they might now represent the coming of sons of Israel into the way of the upright, so as to have heaven in sight, and thus God Messiah, they are now led to Jordan of Jericho, of which, by the divine mercy of God Messiah, we shall speak presently when treating of the crossing. 4 This then is the reason why the sum of the sons of Israel was to be taken, to wit, that they might be allotted an inheritance in the kingdom of God Messiah according to the tribes, that is, according to the things which the names thereof inmostly signify (see verses 53, 55). Here, therefore, it is said that J ehovah spake unto Moses and Eleazar the son of Aaron, God Messiah as King being represented by Moses, and as High Priest by Eleazar. But since Aaron had this representation as being also Moses' brother, and Eleazar had it when Joshua [was in place of Moses], it is here added, the son of Aaron, with the added words the priest. The reason why the sum was to be taken was, in the proximate sense, because of the allotting of the land; but in the inmost sense, it was in order that those might be signified who pertain to the things which the names deeply in volve. From the tribes when numbered, it can be evident who are destined to be in firsts, and so forth. The reason is added why the sum to be taken was of those who were over twenty years, but not of those who were under, namely, that they might go into the
See n. 5887 seq.

III Ad. 7600

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7415-7416]

THE WORD EXPLAINED

army, the subject treated of being those in the heavens and on earth who will be in the army at the end o days; 5 but those who were under twenty, even to the infants, belonged to the house of the fathers of those who were counted. Therefore it is said, ac cording to the house of their fathers; for each house reflects the kingdom of God Messiah. As the whole is, such are the parts and the parts of parts. Hence all things are correspondent, etc. 7415. [And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan of Jericho, saying, From a son of twenty years and upward; as Jehovah commanded Moses and the sons of Israel which went forth out of the land of Egypt], vs. 3, 4. That they spoke to them in the plains of Moab, was because they were then in that part where the passage was to be made, and where they had been troubled by the Midianites who had been smitten (chap. 25 17 18 ). The plains of Moab are mentioned by reason of that recent plague which those who were to go into the army had in memory. Yet there was no army, but God Messiah alone fought for them, for they crossed over Jordan with the ark going before them [Josh. 4]; and the walls of Jericho fell [ibid. 6]; and not one of them fought. The last temptations, which were the whoredoms with the daughters of Moab, then remain; therefore they were to be spoken to in the plains of Jordan. s That this, to wit, the taking of their sum, will be done now in like manner as before [chap. 1], was (if I mistake not) that the same order may be observed. See chapter 2-but there they are men tioned in a different order, being their order according to the degrees of light from faith in God Messiah. 1 7416. The order is as follows, namely, Reuben, Simeon, Gad (in place of Levi) , Judah, Issachar, Zebulun, the sons of Joseph,
The autograph here continues: "Among whom were also to be numbered those who were over (50; but none of them) "-the words written in parentheses being crossed off. The Author apparently had in mind the priests who from thirty years and upward even to fifty years, were to enter into the warfare of the tent of assembly (chap. 42 3 ); in which case his" over (50)" should have been" under (50)." However, he crossed the "50" out, and without this, his words do not fit in with the context. In the translation, therefore, they are omitted. Probably a slip for Moab. , In the first numbering of the sons of Israel given in chapter 126 sq., the order of the tribes is the same as in the present chapter, except that Ephraim comes before ManRsseh. Chapter 2 gives the order of the tribes in their en campments.

506

III Ad. 7601

NUMBERS XXVI: 3-4

['1416

Manasseh and Ephraim, Benjamin, then Dan, Asher and Naph tali. In the proximate sense, this is according to the order of their birth, to wit, first in the order are the sons of Leah, six in number, being her own sons. s Then the two sons of Rachel, the tribe of Joseph, however, being divided into two tribes, though the tribes are still twelve in number, since the tribe of Levi is not counted among the present tribes; lastly, the three sons of the handmaid, being Dan of Rachel's handmaid, Asher of Leah's handmaid, and then Naphtali of Rachel's handmaid. 9 Each tribe was distributed into the houses of their fathers, the houses of their fathers being according to those who came into Egypt with the sons of J acob (Gen., chap. [46 8- 24 ]. As regards the signification of their names, see above, Genesis 46). In order, therefore, that their ar rangement may be seen according to the inmost signification of their names, it is to be observed that this order is such that all should so follow one after the other that the prior shall be within the posterior. In this way they are continually gathered into a sum. The way in which this is done can be seen from the names in the series. Reuben, who is the firstborn, signifies faith. Simeon, obedience, thus faith in act; within this then is the faith not in act, which is signified by Reuben. Then Gad, meaning a heap or the fruits of faith, wherein is faith in act. Judah is the confession of faith, within which are the fruits of faith. Issachar is the reward which follows after confession of faith; thus the latter is within it, for that which follows contains all that is prior. Zebulun is co habitation, and so the heavenly kingdom which then follows and which thus embraces all that is prior. Manasseh is making to for get toil, for then comes forgetfulness of these toils. Ephraim sig nifies the two fructifications, thus the paradise from the two trees in the midst. But, furthermore, as to why Manasseh and Ephraim come in here, and why Manasseh is set before Ephraim, differently than as arranged by Joseph's father in Genesis, chapter 48[20 1, this can perhaps be gathered from what is said in that chapter (Gen. 48), verses 16 and ~O. In this way they have regard to the things that follow; for Benjamin is the son of the right hand and so, in the supreme sense, is the Messiah himself, who 1 was born in
Except that Gad, the son of Leah's handmaid is substituted for Levi. The order of birth of the sons of the handmaids is: Dan, Naphtali (Gad, taken in place of Levi), and Asher. 1 Reading qui for quia (because).

III Ad. '1601

50'1

7417]

THE WORD EXPLAINED

Bethlehem and sits at the right hand of Jehovah his father. Thus Manasseh, or those who are signified by Manasseh, is then at the left, and those signified by Ephraim at the right (it being J oseph who represents the Messiah, representing His captivity and servi tude whereby He redeemed man), according to the words in verse 16 of1he same chapter (Gen. 48), and also according to those in verse !il0. Therefore, then comes Benjamin, that is, the son of the right hand of whom we have now spoken. After him comes Dan, that is judgment, and then Asher, blessedness, and finally Naph tali, wrestling. These fit together as follows: That the son of the right hand, that is, God Messiah, will judge the world, this being the judgment, and will bless or make happy, this being the blessed ness, those who have wrestled, that is, have been tempted and have not succumbed in the temptations. Therefore, wrestling now comes in the last place, this, that is, temptations and thus wrest lings, that is, Israel, being the subject treated of. But the order of the tribes is different when it is other things that are signified, as in the journeyings and in the encampments around the tent of assembly. In a different order also was the partition of the land according to the tribes, which took place by lot. 7417. [Of the sons of Reuben; of Hanoch . . . of Pallu . . . of Hezron of Carmi . . . These are the families of the Reu benite: And of the sons of Pallu; Eliab. And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is that Dathan and Abiram who . . . strove against Jehovah: And the earth . .. swallowed them up together with K orah . . . Notwithstanding, the sons of K orah died not], vs. 5-11. The four families of the Reubenites are from those of their fathers who came into Egypt (GEm. 469 ). In verses 8 to 11, mention is made of Dathan and Abiram, and this in order that it might be signified that there was no faith among that people in particular, and also, in the universal sense, in the end of days. Therefore all else that depends on faith also perishes, being swallowed up, as it were, by the earth [chap. 1632 ], that is to say, by things worldly and corporeal; and so like wise love, for Korah was of the tribe of Levi [chap. 161 ]. Thus, when faith and love perish, the two being conjoined, for faith with out love is not faith, then what is human perishes, being in the more interior sense, that which is signified by Reuben and Levi, namely, the understanding [of truth], and the will of good. That 508

In Ad. 760!il

NUMBERS XXVI:

5-~~

[7417

the sons of Korah had not died, signifies that that same thing which is meant by Korah's rebellion remained. [The sons of Simeon after their families: Of Nemuel 2 of J amin . . . of J achin . . . of Zerah 2 of Shaul . . These are the families of the Simeonite], vs. U-14. These fathers are recounted in Genesis 4610, but in the present text the family of Ohad is missing. The family of Shaul was from a Canaanitish woman (ibid.). [The sons of Gad . .. of Zephon 8 of Haggi . . . of Shuni . . . of Ozni 8 of Eri . . . of Arod . . . of Areli . . . These are the families of the sons of Gad], vs. 15-18. As to the fathers of all these families, see Genesis 46 16 [The sons of Judah were Er and Onan: but Er and Onan died . . . And the sons of Judah after their families were: of Shelah, the family of the Shelanite: of Pharez, the family of the Pharzite: of Zerah, the family of the Zarhite. And the sons of Pharez were: of Hezron, the family of the Hezronite: of Hamul, the family of the Hamulite. These are the families of Judah], vs. 19-~!. These fathers are recounted in Genesis 46 12 ; but it is noteworthy that in both places, namely, Genesis 46 12 and here, Pharez is mentioned twice; in Genesis 46 in the following words: " Er and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul." Here, however, the families of all these men are recounted, namely, of Shelah, of Pharez, of Zerah, of Hezron, and of HamuJ.4 But in verse ~1 again, it is said that there were also other sons of Pharez who are not numbered among the Pharzites. These sons are not mentioned here, [as of the Pharzite family], but were those who were as though separated from the family of the Pharzites, and who could be no other than those of whom were the parents of the Messiah,s and whose genealogy also was preserved. Otherwise there would have been no need of separating the sons of Pharez from the family of the Pharzites, since other
I. In the margin of his Schmidius' Bible at the respective verses, Swedenborg has written these names as spelled in Genesis 4610 and 16. See the previous note. This part of the paragraph is emphasized by " Obs., Obs.," written in the margin. See the Genealogical Table in Matthew 18 and Luke 3S8 where the line passes from Phares to Esrom.

III Ad.

760~

509

7418]

THE WORD EXPLAINED

sons were not separated from their families. There were indeed many sons, but they were in blood relationship. Thus they con stituted families separated from the others, as also did the families of Hezron and Hamul; for their fathers are called sons of Judah (Gen. 46 12 ). But as to the two sons previously mentioned as Shelah and Zarah, between whom Pharez also is there named, these are superadded, as it were; for what Zarah is, who [like Pharez] was also born of Tamar, see Genesis 3830. Therefore, the fol lowing must be well observed, namely, that these sons of Pharez were here separated from the family [of the Pharzites], and that the two brothers again were separated from the two other brothers and from each of them. Thus it is these who are mentioned, and this that they may signify those in whom confession of faith and thus faith, etc., remained. s But it must be observed that Hezron is called the son of Pharez, as also in Matthew, chapter 13 ; and that Hamul also is so called; see I Chronicles ~5. Wherefore what is said in the text must be emended, etc., to wit, in the statement, that the families of Pharez are mentioned only here, etc. 7418. [The sons of Issachar after their families: of Tola . . . of Pua 7 Of J ashub 7 of Shimron 7 , These are the families of Issachar], vs. ~3-~5, These are the same families 8 whose fathers are named in Genesis 46 13 ; but it must be observed that it so comes to pass that in process of time, the names are changed in respect to certain letters. Thus, the son Job (Gen. 46 13 ) is here called Jashub; and so with respect to the names of certain others; but look up the Hebrew text. [The sons of Zebulun after their families: of Sered . . . of Elon . . . of Jahleel . . . These are the families of the Zebulun ite], vs. ~6, ~7. These fathers are the same in number as are mentioned in Genesis 46 14 , [The sons of Manasseh: of Machir . . . And Machir begat Gilead. .. , These are the sons of Gilead: Jeezer Helek . . . Esriel . . . Shechem . . . Shemita . , . Hepher And Zelophehad (the son of H epher) 9 had no sons, but daughters . . .
What follows to the end of the paragraph is written in the margin of the autograph, and is marked " Obs., Obs." , In the margin of his Schmidius' Bible, at this verse, Swedenborg has en tered these names as spelled in Genesis 4613. 8 The autograph has the same men. Omitted by Schmidius, but supplied in his Errata.

510

III Ad. 7603

NUMBERS XXVI:

~3-50

[7419

These are the families of Manasseh], vs. ~9-34. Machir was the son of Manasseh, see Genesis 50 23 ; but the sons of Machir are not mentioned there; they are mentioned here for the first time (so far as is yet known). With regard to the daughters of Zelophe had, see chapter ~7[1 seq.l. [These are the sons of Ephraim after their families: of Shuthe lah . . . of Becher of Tahan . . . And these are the sons of Shuthelah: of Eran These are the families of the sons of Ephraim], vs. 35-37. These fathers have not been mentioned pre viously, except that in Genesis 5023 , it is said that Joseph saw Ephraim's sons of the third generation. [The sons of Benjamin after their families: of Bela . . . of Ashbel . . . of Ahiram 1 Of Shephupham . . . of Hu pham 1 And the sons of Bela were Ard and Naaman: . . . These are the sons of Benjamin], vs. 38-41. These fathers are named in Genesis 46 21 ; there, however, there are ten names, but here only five, the rest being passed by because they come under the family of their fathers; for Naaman and Ard who, in Genesis 46 2 1, are called Benjamin's sons, were his grandsons, being the sons of Bela. [These are the sons of Dan after their families: of Shuham 2 . . . All the families of the Shuhamite . . . were sixty and four thousand and four hundred], vs. 4~, 43. Dan had only one son (Gen. 46 23 ) from whom came the family and families of the Danites. [Of the sons of Asher after their families: of Jimna . . . of Jishui . . . of Beriah . . . Of the sons of Beriah: . . . of Heber . . . of MaZchiel . . . All the families of the sons of Asher], vs. 44-47. As to these fathers, see Genesis 46 17, where Jishui is men tioned. Here he does not have a family, but only Jishui. [The sons of N aphtali after their families: of J ahzeel . . . of Gunim . . . Of Jezer . . . of Shillem . . . These are the fam ilies of N aphtali], vs. 48-50. These fathers are the same as in Genesis 46 24 7419. [Unto these the land shall be distributed for an inherit1 In the margin of his Schmidius' Bible, Swedenborg notes at the respective verses the spelling of these names as given in Genesis 4621. In the margin of his Schmidius' Bible, Swedenborg here wrote Hushim ac cording to Gen. 4628.

III Ad. 7604

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74~O]

THE WORD EXPLAINED

ance according to the number of the names. To the many his inheritance shall be multiplied, and to the few his inheritance shall be diminished; for a man according to those that were numbered of him, shall his inheritance be given. But the land shall be dis tributed by lot: according to the names of the tribes of their fa thers they shall receive inheritance. According to the lot shall his inheritance be distributed between the many and the few], vs. 53-56. That all the land was distributed according to the num ber of the names, that is, according to the names which were twelve in number, was from causes spoken of above [no 7414]. That to the many it shall be multiplied, and to the few diminished, repre sents that it will be given to each one from mercy according to his faith and thus according to the fruit of faith. This involves the same thing as'the saying of God Messiah, that more will be given to him who has much fruit, and it will be taken away from him who has little, etc. ; look up the text. 8 As concerns the words contained in verse 55, that they shall receive their inheritance according to the names of the tribes of their fathers, this signifies according to their character, their name being their characte'r; and also ac cording to many other causes which Jehovah God alone knows. Therefore the land was to be distributed by lot, as for instance, to the Reubenites was given an inheritance on this side Jordan, etc. That the inheritance was distributed by lot between the many and the few, signifies that God Messiah provides and fore sees in every matter-in things greatest and least, and thus in the most single of all things, just as in the general. By lot is signi fied the Providence of God Messiah. 7420. [And these are they that were numbered of the Levites: . . . the family of the Korhite; and Kehath begat Amram. And the name of Amram's wife was Jochebed, the daughter of Levi. . . . And she bare unto Amram, Aaron and Moses, and Miriam their sister. And unto Aaron was born Nadab and Abihu, Eleazar and Ithamar. And those that were numbered of them were twenty and three thousand, . . . for they were not numbered in the midst of the sons of Israel, beaause there was no inheritance given them in the midst of the sons of Israel], vs. 57-6~. In the last place are recounted the Levites, and also the
Ma.tt. 1312, 25 29 ; Ma.rk 4 25 ; Luke 818, 192e.

III Ad. 7605

NUMBERS XXVI: 53-XXVII: l-ll

[749l1

genealogy of Moses and Aaron. The reason why the Lev.ites are numbered now, and not among the other tribes, was, as is stated, because they had no inheritance among the sons of Israel; for Levi signifies conjunction and consequently love, and to this no such inheritance could be given by lot as to the others; for the priesthood or the worship of God Messiah must be among them all; and love likewise must be among all because it must conjoin all. That they dwelt in their midst and had cities distributed throughout all the tribes, so that there was no tribe without Levites 4 [see chap. 35 1 - 8 ]. Thus all were joined together in and by the worship of God Messiah. And since God Messiah is Love and so is conjunction and consequently the Priesthood, he being the One only Priest, therefore, immediately afterwards the genealogy of Moses and Aaron is described. Moreover, this rep resents that in the true church of God Messiah, the priesthood will be in the midst of all, for all who are internal men and have the kingdom of God Messiah within themselves by faith are priests, seeing that they are continually exercising the office of the priest hood. So is it in the kingdom of God Messiah, etc. 7421. [These are they that were numbered . .. But among them was not a man of them that were numbered . . . in the wil derness of Sinai. For J ehovah had said of them, Dying, they shall die in the wilderness], vs. 63-65. When they had now come thus far after forty years and through so many temptations, all who had succumbed were dead, so that only those remained who could represent Israel, being those who, when they were counted, were over twenty years [vs. 9l], etc., etc. NUMBERS XXVII 1 Then came the daughters of Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph: and these are the names of his daughters: Mahlah, Noah, Hoglah, and Milcah, and Tirzah. !e And they stood before Moses, and before Eleazar the priest, and before the princes and all the congregation, by the door of the tent of assembly, saying, 3 Our father died in the wilderness, and he was not in the
[Crossed off:] See below.

III Ad. 7606

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749l9l]

THE WORD EXPLAINED

midst of the company that gathered together against Jehovah in the company of Korah: but died in his own sin, and had no sons. 4 Why should the name of our father be taken away from the midst of his family, because he hath no son? Give unto us there fore a possession in the midst of the brethren of our father. 5 And Moses brought their cause before Jehovah.. 6 And Jehovah said unto Moses, saying, 7 The daughters of Zelophehad speak right: giving, thou shalt give them a. possession of an inheritance in the midst of their fa ther's brethren; and thou shalt cause the inheritance of their father to pass over unto them. 8 And thou shalt speak unto the sons of Israel, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. 9 And if he have no daughter, then ye shall give his inheritance unto his brethren. 10 And if he have no brethren, then ye shall give his inherit ance unto his father's brethren. 11 And if his father have no brethren, then ye shall give his inheritance unto the nearest kinsman by blood of his family, and he shall receive it by inheritance. And this became unto the sons of Israel a statute of judgment, as Jehovah commanded Moses.

7422. [Then came the daughters of Zelophehad, the son of H epher, the son of Gilead, the son of M achir, the son of M anasseh . . . And they stood before Moses saying, Our father died in the wilderness, and he was not in the company of Korah: but died in his own sin, and had no sons. Why should the name of our father be taken away? . . . And Jehovah said unto Moses, . . . The daughters of Zelophehad speak right: . . . and thou shalt cause the inheritance of their father to pass over unto them], vs. 1-7. According to the letter, the subject here treated of is the inheritance or possession of the land; but by this is represented iriheritance in the heavens where are degrees and many discrimina tions, there being perpetual variety to the end that the most per feet form of society may exist. Heaven is distinguished into many heavens. There is a universal division and also a division of the universals among themselves. All these divisions are So variously subordinated that the subordination is of indefinite perfection.
514

III Ad. 7607

NUMBERS XXVII: 1-7

[7423

They are here represented by the houses of the fathers, and will be "according to the names of the tribes of their fathers," as is evident from chapter 26 uu The names signify all that which causes them to be in a certain division or house. Therefore God Messiah says that in the kingdom of God are many houses (look up the words and quote them 5). These houses are here repre sented; but they are represented in respect to the tribes, that is, in respect to the more general divisions in accordance with those things which the names of the tribes or of the sons of Jacob in volve in the inmost sense. As regards the further partition, that is to say, the more particular divisions, there are also names which distinguish these likewise; but they are names written in heaven; for everyone who will become an heir in heaven, is awarded in heaven his name, as may be seen above [no 703, 1698, 4002]. Thehouses which were living at this time, however, were such that they all represented distinctions, even to the third and fourth gen eration, and thus distinctions of distinctions. Whether the other houses were representative is not stated, but stilI it appears prob able, for as the Providence of God Messiah is in things universal, so it is in every single thing. 7423. This then is the reason why none of the houses which are here enumerated was to perish; for an inheritance was given it by lot. Wherefore, since it is given to the several names which are written in the Word of God Messiah as, in the present case, to the several partitions and the individual houses, the arcana involved in them would be indefinite in number. The preceding chapter treated of the division of the classes into their smaller classes, and of these into their still smaller parts, etc., so that the last will be first, and the first last. Reuben, who by his name signifies faith, is the last because, being separated from love, he was then separated from the fruit of faith; but the further the recession from him, the more is faith perfected and the more are those things present which signify actual faith, etc., etc. 6 Therefore also the tribe of Gad was taken in place of the tribe of Levi [chap. 26 15 ], for in the inmost sense, his name signifies the fruit of faith; thus it embraces
." In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you" (John 14 2 ). This middle part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

III Ad. 7608

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74~4-74~5]

THE WORD EXPLAINED

in itself that which is contained in the name of Simeon and of Reu ben. [It was for this reason] also that Manasseh and Ephraim, being the sons of J oseph, are numbered next to Benj amin, etc. [ibid., 35, 38]. 7424. Because the houses now enumerated represented divisions and subdivisions, and thus each house, for its own part, repre sented the kingdom of God Messiah in its own way in accordance with the variety in the heavenly form, therefore, in the present case, a house could not fail in the tribe of Manasseh but the in heritance must be so awarded that such inheritance may have its name from the house of the father, and thus from all those who are enumerated in verse 1, being the heads of the house. Because their father had died but had not perished in the conspiracy,T therefore these daughters, when married, were stilI the house of the names recounted. Such was the case with their house when a man died without offspring; then his brother was to be the Levir, and the house [of the offspring] was named after the former hus band, and not after the brother. From this law also it is evident how provision was made that no house should perish. So with these daughters; whomsoever they might have later as husbands, their house was named, not after their husband, but after those mentioned in verse 1, and, in particular, after Zelophehad. In these words, however, are many arcana which cannot as yet be known, etc., etc., as, for instance, what is said in verse 3 and else where. There were two precepts of marriage, one for marriage in the state of integrity, and the other for marriage in the state after the faH, and from these precepts also it can be seen how it may be in the present case, etc., etc. 7425. [And thou shalt speak unto the sons of IsraeZ, saying, If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no breth ren, then ye shall give his inheritance unto his father's brethren. And if his father have no brethren, then ye shall give his inherit ance unto the nearest kinsman by blood of his family, and he shall receive it by inheritance. And this became unto the sons Of Israel a statute of judgment, as Jehovah commanded Moses], vs. 8-11.
The Author first wrote in congregatione (in the congregation), but then crossed off the last word and wrote conspiratione.

516

III Ad. 7609-7610

NUMBERS XXVII:

8-~3

[74~5

That the house may be perpetual, and so may be bound to the name of the father as stated, this is still further confirmed by the subsequent words, namely, that if there were no brother, the in heritance should pass to the 'daughters; then to those who were next of kin, but yet so that the name of the father should be con tinued. Therefore it is said that this was made a statute of judg ment.
NUMBERs

XXVII

1~ And J ehovah said unto Moses, Get thee up into this mount Abarim,8 and see the land which I have given unto the sons of Israel. 13 And when thou hast seen it, thou also shalt be gathered unto thy peoples, as Aaron thy brother was gathered. 14 For ye rebelled against my mouth in the wilderness of Zin, in the contention of the congregation, to sanctify me in their eyes by the waters: these are the waters of contention in Kadesh in the wilderness of Zin. 9 15 Wherefore Moses spake unto Jehovah, saying, 16 Let J ehovah, the God of the spirits of all flesh, set a man over the congregation. 17 Which may go out before them, and which may go in be fore them, and which may lead them out, and which may bring them in; that the congregation of Jehovah be not as a flock which has no shepherd. 18 And Jehovah said unto Moses, Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thine hand upon him; 19 And set him before Eleazar the priest, and .before all the congregation; and give him a charge in their eyes. ~o And thou shalt put of thy glory upon him, that all the con gregation of the sons of Israel may obey him. !tl And he shall stand before Eleazar the priest, and he shall question him by the judgment of Urim before Jehovah: according to his mouth shall they go out, and according to his mouth they shall come in; both he and all the sons of Israel with him, even all the congregation.

See n. 7426 note. See n. 7426 note.

517

74~6]

THE WORD EXPLAINED

~~ And Moses did as J ehovah commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: ~3 And he laid his hands upon him, and gave him a charge; as J ehovah commanded by the hand of Moses.

7426. [And Jehovah said unto Moses, Get thee up into this mount Abarim/ and see the land . .. And when thou hast seen it, thou also shalt be gathered unto thy peoples, as Aaron thy brother was gathered. For ye rebelled against my mouth . . . in the con tention of the congregation, to sanctify me in their eyes by the waters: these are the waters of contention 2 in Kadesh in the wilder ness of Zin. . And Jehovah said unto Moses, Take thee Joshua . . . a man in whom is the Spirit, and lay thine hand upon him; And set him before Eleazar the priest, and before all the congrega tion; and give him a charge in their eyes. And thou shalt put of thy glory upon him, that all the congregation of the sons of Israel may obey him. And he shall stand before Eleazar the priest, and he shall question him by the judgment of Urim before Jehovah: ac cording to his mouth shall they go out, and according to his mouth they shall come in . . . And Moses did . .. as Jehovah com manded by the hand of Moses], vs. 1~-~3. Moses and Aaron, as the heads, together with the people, represented the church of God Messiah, which is in continual combat, representing, indeed, those who succumbed in the combats; for which reason they could not represent those who would enter into the kingdom of the heavens of God Messiah. But another leader was then to be set over them, namely, Joshua, who with Caleb, and excepting the minors and in fants, alone had not so succumbed, because they could represent. Wherefore, now, when he was in sight of the land of Canaan, Moses was commanded to go up into the mount Abarim, that is, into the mount of the crossings where is the passage into the kingdom of God Messiah, and see the land. That Moses was of such a char acter that he could not enter it, can be evident from the words in verse 14, namely, that with Aaron he had rebelled and had not sanctified God Messiah. See above, chapter ~08-13. There the
Here Schmidius adds the translation" Abarim (i.e., of the crossings)." Schmidius here translates the word Meribah without indicating that he has done so. In chapter ~013, his translation is: "TheSe are the waters of Meribah (Le., of contentions)."
1

518

III Ad. 7611

NUMBERS XXVII:

Hl-~3

[74~7-74~8

waters are called Meribah, while here, in a more general sense, they are called Kadesh. 7427. Of Moses, many things might be said as to his character, and how that, in the other life, he is still continually rebelling, although he knows and sees the kingdom of God Messiah, for these things were represented to me. But it is not allowed me to say more concerning them save that the same mind remains in him. Meanwhile, he is the head of those who succumb in temptations, being those who worship the law in externals. As to what the internal man is, this he does not well wish to understand, although he does understand it; but the love of self strives against this. See Deuteronomy 3~48-ftn, where this matter is more clearly expressed. Moses was the head of the people, they having been given to Moses, as is frequently stated, just as the Levites were given to Aaron. Wherefore, since the ones were the heads, the others represented the body. Thus the body could not be separated from the head, it being thus that all who succumb in temptations are represented. s 7428. Moses and Aaron, however, could yet represent God Messiah, but then by that people is meant the true Israel, the representation being effected, as was said, by an abstraction from things which are profane. Joshua now follows in this representation; for after Moses and Aaron had rebelled actually, they could no longer sustain this representation before the angels. The waters which are here spoken of, signify, in the supreme sense, the Holy Spirit, and the Rock, God Messiah. Therefore it is said in the text, that they had not sanctified Jehovah in the eyes of the peopl~, by the waters; thus, that they had profaned that which they were to represent. (But these matters are as yet obscure to me, as to whether it is here meant that he had rebelled against the Holy Spirit. Therefore, the sense must be gathered from parallel passages. From the above it is clearly evident that he could no longer represent the head of the people Israel.) He had been commanded to speak to the rock in the eyes of the people, but he spoke thus: " Shall we draw you waters out of this rock? " (chap.
This indented paragraph, together with n. 7507, is cited by the Author in the Index to his Memorabilia, s.v., Lex, Moses, and Tentatio. See Table of Contents.

III Ad.

761~-7613

519

74~9-7430]

THE WORD EXPLAINED

This was his internal, and it came out in this way. But it was not because of the internal that he died as to the body, but because he had done this in the eyes of the people and had thereby destroyed the representation. 4 7429. Joshua, who succeeded him, now received the spirit, as also did Caleb. But since Moses was the head of the whole con gregation, and it behooved that this authority be transferred to his successor, the transfer being from Moses inasmuch as it was to him that the people had been given, therefore it now behooved him to transfer this authority by the laying on of his hand, this being the customary rite for the transfer of a granted power to another; and this before the priest, that it might be holy and con firmed; and also before the congregation, that they might receive the other. Hence the glory of Moses, that is, the glory and power of the representation, was given to Joshua, and this that the con gregation might receive him and so might obey (vs. ~O). And that this might be ratified, inquiry was to be made by the judg ment of Urim before Jehovah, that He also might receive him. 7430. Here, in the supreme sense, it is God Messiah who is meant by Joshua, and that He is the All in all of the sons of Is rael. This is described by the words in verse 17: Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; also in verse ~1: Ac cording to his mouth shall they go out, and according to his mouth they shall come in, both he (namely, Joshua) and all the sons of Israel with him, even all the congregation. The other particulars are described in the life of Joshua. By the congregation is now represented the people Israel, and by their leader Joshua, the royalty of God Messiah. .

~010).

N u'MBERS XXVIII
1 And Jehovah spake unto Moses, saying,
~ Command the sons of Israel, and say unto them, My offer ing, and my bread for my sacrifices made by fire, of an odor of

[The following unnumbered paragraph is here crossed off:] Since Moses thus represented also the head of the people and so was endowed with the spirit by means whereof the representations could be effected, as said above, it now behooved that this spirit be transferred to another head which 'would succeed him; but5~O

III Ad. 7614-7615

NUMBERS XXVIII: 1-31

[7431

rest, shall ye observe to offer unto me in their set time. 3 And say unto them, This is the offering made by fire which ye shall offer unto Jehovah; lambs, the sons of a year, without blemish, two for each day, a continual whole burnt offering. 4 One lamb shalt thou make in the early morning, and the other lamb shalt thou make between the [two] 4a evenings. 6 It is a continual whole burnt offering, made in mount Sinai, for an odor of rest, a sacrifice made by fire unto J ehovah. 9 And on the sabbath day two lambs, sons of a year without blemish, and two tenths of fine flour for a mincha, mingled with oil, and the drink offering thereof: 10 This is the whole burnt offering of the sabbath in its sab bath, beside the continual whole burnt offering, and the drink of fering thereof. 11 And in your new moons ye shall offer a whole burnt offer ing unto J ehovah; two bullocks, the sons of a year/ b and one ram, seven lambs, the sons of a year without blemish; 15 And one kid of the she goats for a Sin unto Jehovah; this shall be beside the [continual] 5 whole burnt offering, and his. drink offering. 16 And in the first month, in the fourteenth day of the month is the passover of J ehovah. ~6 Also in the day of the firstfruits, when ye bring a new mincha unto Jehovah, . . . ~7, 30 And ye shall offer a whole burnt offering for an odor of rest unto J ehovah; two young bullocks, sons of a bull, one ram, seven lambs, the sons of a year; . . . and one kid of the goats, 31 Ye shall make them beside the continual whole burnt of fering, and his mincha. Without blemish shall they be unto you. And their drink offerings.
7431. In this chapter, sacrifices are again treated of, by which, as before [no 7196], is meant the worship of God Messiah, and here the worship of him after man has been regenerated. For the people now remaining after that people which, with Moses and
Omitted by Schmidius, but restored in his Errata.
The Hebrew is bull, as corrected by Schmidius in his Errata.
Omitted by Schmidius, but supplied in his Errata.
c.
Cb

III Ad. 7616

7432-7434]

THE WORD EXPLAINED

Aaron its head, had succumbed, was a people which represented man created anew, that is, regenerated, thus the internal man. Over them is set Eleazar and Joshua, and, in the supreme sense, they in their turn represent God Messiah, the former, the Messiah as Head of the church or High Priest, and Joshua, the Messiah as King. But so long as Moses was living, Jehovah spoke with him. He did not speak to Joshua until after Moses was deceased. 7432. [My offering, and my bread for my sacrifices made by fire, of an odor of rest, shall ye observe to offer unto me in their set time], vs. 2. This chapter treats of sacrifices, namely, of sacrifice, that is, of the worship of God Messiah, by the regenerated man, it being here commanded that he observe all that had previously been commanded; for the internal man, being led by God Messiah, fulfills all the law, to wit, the external law. This is by no means placed in externals, but is the law which follows from the internal law, God Messiah being the internal law. Wherefore, he observes all that which, the internal law, in the supreme sense, wills; and therefore, the law which is observed, is called the external law be cause it comes from the internal, etc., etc. For this reason it is here said, My offering and my bread, and sacrifices made by fire, of an odor of rest shall ye observe. The text adds in their set time, that is, that everything that is commanded, shall be observed in its own time, etc., etc. 7433. In verses 3 to 8 inclusive, first is commanded the con tinual whole burnt offering, namely, that it shail be made daily, one in the morning, the other in the evening, by which, in the in most sense, is signified that it shall be made perpetually, thus, that the worship of God Messiah shall be perpetual; for he who is an internal man never thinks other, and consequently does not do other than what is commanded him, as it were. God Messiah and his kingdom is in his every thought. Thus, in him is perpetual worship, etc., etc. It is also said that he shall make a continual whole burnt offering which was made in mount Sinai (vs. 6). This then is an external law, as above [n. 7432], mount Sinai be ing the external law which comes from the internal. But the peo ple observed merely the law in externals separate from the internal law, etc. In the inmost sense, morning and evening means con tinually. It was a lamb, and this was the inmost. 7434. Verses 9 and 10. There was a continual whole burnt

522

III Ad. 7617-7619

NUMBERS XXVIII: 1-31

[7435-7436

offering likewise on the seventh day. Thus the sacrifice was con tinued but with one more in addition. This was part of the ex ternal law which came from the internal, to the end that the re membrance of the kingdom of God Messiah may be so much the greater. This is done so long as man is in the life of the body and something external remains which, for many reasons, cannot be removed. This was laid down, lest the law might seem to be abro gated, the people being still of such a character that they wor shipped the law in externals though it now behooved them to repre sent the external law joined to the internal. Therefore, nothing whatever of that which was commanded by means of Moses was now abrogated; for it was founded in the internal law. But when man is ruled by the internal law, then all laws which come from the internal are observed-but according to all the circumstances which vary the external law, etc., etc. 7435. Verses 11 to 15. That sacrifices of the new moons were also instituted, represents the new man, namely, that he now walked in the light of truth, and not as before in dark shade (whether the sacrifices of the new moons had been instituted prior to this, I do not know). In this way also it is signified that there shall be ac tive worship of God during the whole year; for the sacrifice was monthly, because at the beginning of the month when nocturnal light enlightened man, etc., etc. 7436. Verse 16 to the end. In regard to the passover, see above [n. 3779 seq.]. Feasts were for the remembrance of the things which were in the worship. Thus the passover was for the remembrance of the coming of the Messiah in the flesh; and the feast in the day of first fruits, for the remembrance of the things which are signified by that feast of first fruits. Therefore, the last words are: Without blemish shall they be unto you. And their drink offerings, etc., etc. Much more, however, is involved herein, both specifically and in particular, but the reader may see this treated of above [n. 6581 seq. J. It is sufficient to say that the subject here treated of is worship, that is to say, how God Mes siah is worshipped by the internal man, being the man who has sustained temptations; for they were now at Jordan of Jericho in sight of the land of Canaan; thus, by various temptations, they had been led to the sight of the heaven of God Messiah, etc., etc.

IH Ad. 769lo-769l1

5913

7487]

THE WORD EXPLAINED

NUMBERS XXIX
1 And in the seventh month, on the first day of the month, ye shall have an holy convocation; . . . U And on the fifteenth day of the seventh month . ye shall keep a feast unto J ehovah seven days: 18 And ye shall offer a whole burnt offering, . thirteen sons of a bull, two rams, and fourteen lambs . . . 17, ~o And on the second day ye shall offer twelve bullocks, sons of a bull, . . . And on the third day eleven bullocks, . . . ~8, ~6 And on the fourth day ten bullocks, And on the fifth day nine bullocks, . . . ~9, 8~ And on the sixth day eight bullocks, And on the . seventh day seven bullocks, 85, 86 On the eighth day ye shall offer a whole burnt offering, . . . one bullock, one ram, seven lambs . . . 39 These things ye shall make unto J ehovah in your set feasts,

7437. The feast of the seventh month~ as may be seen stated at Leviticus ~334 seq ., signifies the advent of God Messiah into his kingdom. Therefore it was this feast which the internal man ob served above all others. Thus the subject now treated of, from verses 1 to 39, is the celebration of this feast, and this from the first day of that month to the last day of the feast. How great will be the celebration of this feast can be evident from its several details. Indeed, it is told what and how much they were to sacri fice on the several days of the feast; where it was to be observed; that on the first day of that week, for there were seven days, twelve bullocks were to be sacrificed (vs. 17),6 and this number was then diminished until it became seven bullocks (vs. 3~) ; and it is said what they were to sacrifice afterwards (vs. 35-38). This feast was thus solemnly celebrated because the regenerated man is in continual sight, as it were, of the kingdom of God Messiah, and thus in sight of the advent of God Messiah into his kingdom. But to set forth the several particulars here would be too lengthy a matter, but from what has previously been said concerning the
Verse 17 deals with the second day of the feast; for the first day, thir teen bullocks were to be sacrificed (vs. 18).
5~4

III Ad.

76~~

NUMBERS XXIX: 1-39-XXX: 1-8

[7438-7439

feasts, the whole burnt offerings and the sacrifices, they can be evident. 7438. As regards those who live in the New Testament, that is to say, after the advent of God Messiah in the flesh, it must be known that after His advent, sacrifices will cease and symbols will follow, by which men were to remember His advent, etc., and so would be prepared for the advent of God Messiah to judgment. Therefore they acquired many knowledges concerning the internal law and the spiritual man. But because knowledges alone flour ished in the world, and thus theoretical faith, but, in the end of days, no practical faith, man nevertheless remained natural. This was foreseen; therefore it was provided that they should remember both advents of God Messiah by means of symbols, etc. The in ternal man, however, is not he who is called merely spiritual but he who is also celestial in whom is true faith. But of this man, by the divine mercy of God Messiah, we shall speak elsewhere from various pronouncements of the Word of God Messiah.
NUMBERS

XXX

I And Moses spake unto the heads of the tribes of the sons of Israel, saying, This is the word which Jehovah hath commanded. 9l If a man vow a vow unto J ehovah, or swear an oath to bind a bond upon his soul; he shall not profane his word, he shall do according to all that proceedeth out of his mouth. 3 If a woman also vow a vow unto J ehovah, and bind a bond, being in her father's house in her youth; 4, 5 And her father hear her vow, . . . and her father hold his peace at her: then all her vows shall stand, But if her father disallow her in the day that he heareth; it shall not stand, and Jehovah shall forgive her . . . 6-8 And if wedding, she be wedded to a man when her vows are upon her . . . And her husband hath heard it, and held his peace . . . then her vows shall stand, . . . But if her husband disallowed her and loosed her vow . . . Jehovah shall forgive her.

7439. The subject now treated of is the vow of a daughter or wife, and how it shall be determined when the father or husband is present and dissolves or confirms it. This also follows in the same

III Ad.

769l3-76~4

5915

7440-7441]

THE WORD EXPLAINED

series, for what is treated of in the supreme sense is the heavenly marriage, namely, the daughter who is the church, and the wife, previously spoken of, a wife being the celestial church. This is treated of now because the kingdom of God Messiah, meant by the land of Canaan, was in their sight, and thus the heavenly mar riage, the kingdom of God Messiah being a marriage, as the reader may see above [n. 586]. Thus all the laws are founded on those which shall be in the kingdom of God Messiah as a marriage; but the laws now treated of are more directly so founded than the oth ers, and this because they were near Jordan of Jericho. 7440. Because the kingdom of God Messiah or the heavenly marriage is effigied in the internal or celestial man, therefore, for the understanding of the things from which these laws have their origin, they must be explained by that which takes place in the celestial man. From this can then be understood the particulars in similar laws which touch societies in the part and in the whole, and so those which look to the church and, furthermore, to the kingdom of God Messiah. To mention all these here would be too lengthy a matter, but they are circumstanced in the same way. 7441. [This is the word which Jehovah hath commanded. If a man vow a vow unto J ehovah, or swear an oath to bind a bond upon his soul; he shall not profane his word, he shall do according to all that proceedeth out of his mouth], vs. 1, ~.. The men were fathers of families, the house being the house of the men, so that all in the house obeyed the man. Wherefore, in the primitive church, the master of the house enjoyed the like authority as leaders and kings enjoyed later, and this because each house represented a kingdom and thus the kingdom of God Messiah. Therefore, from the institutions in the primitive church, which were the fathers of the family and the house, it can be perceived how these insti tutions came from those which shall be in the kingdom of God Messiah, and, in the present case, the institution that a man had the power to make a vow, and thus to bind a bond upon his soul, and consequently, to act from a certain absolute power. This, however, was limited, in that he was a man who, if a spiritual celestial man, can act no otherwise than is given him by God Mes
* The autograph has" vs. 2, 3," but in the A.V., verse 1 of the Hebrew text, which is followed by Schmidius, is put as verse 40 of chapter 29, and verses 2 and 3, etc., of the Hebrew, as verses 1 and 2, etc., of chapter 30.
5~6

III Ad.

76~6-76~7

NUMBERS XXX: 1-2

[7442-7443

siah; and if a natural man, no otherwise than is permitted him. Thus, in the present case, he was not to vow anything which was unlawful. He was bound by laws; for he could do nothing con trary to divine law, such a vow being dissolved of itself and, as it were, null. Moreover, by a vow, one binds his conscience, and therefore it is better not to make a vow since to that extent there is a diminution of liberty. This, however, is the case with the celestial man; but to the natural man, a vow is permitted when he makes it before Jehovah, for he thus binds himself that he may be removed from evil. 7442. The truly internal man, however, ought never to swear, and still less to bind himself to anything by an oath, for to that extent he departs from liberty; nor ought the natural man, and this the less because he cannot but recede from the resulting obliga tion and so sin continually, and thus add sin to sin. But the text does not treat specifically of the binding by an oath in the political state, but of the binding by an oath in general; thus, a man can swear or bind himself by an oath when the magistrate knows that the oath is not dissolved but that it can be kept by the natural man, etc., etc. 7443. By man here, in the supreme sense, is meant God Mes siah. Of him it cannot be predicated that he vowed a vow, or that he swore an oath, for he is eternal Law; nor can he do other than what is in agreement with the inmost Law, nor other than that to which infinite Love binds him. In these is his vow and his oath and his bond. Therefore, whatever comes from his mouth or, as the words read, whatever he does according to all that proceedeth out of ,his mouth, is a thing of eternal truth. What appears with man to be evil, does indeed come from the permission of God Messiah, but it is apparent evil, looking to good; for everything is regarded from its end, as in the case of temptations, punishments, etc. 1
, [The following unnumbered paragraph is here crossed off by the Author:] Verso 3, 4, 5. In the understanding of these words, as to how this law comes from the interior law, here, as previously, by a woman in her fathe,'s house, that is to say, a virgin not yet married, for the text treats of a woman in her youth (vs. 3), [is meant the will]. This can be evident from the more interior marriage in man, especially the celestial man. There is a like marriage be tween his understanding, which is ruled by the light of truth, and his will which is ruled by a flame which is from love. The will which is ruled by love is com pared to a woman, and the understanding, to her husband. While she is still unmarried, she is ruled by affection, but not-

III Ad. 7628-7629

527

7444]

THE WORD EXPLAINED

7444. Verse 3 to the end. This can the better be understood from the more interior marriage which is between the understand ing and the will, for, as the will is ruled by the understanding, so likewise the woman by her husband; but, so long as she does not have a husband, she must be ruled by her father who then is in place of a husband; for, as said above [n. 7441], the house repre sents the kingdom of God Messiah. Thus, in the primitive church, the father represented God Messiah, and so forth- - - Now all is obscure. Therefore it is better to pass on to what fol lows, for, by the divine mercy of God Messiah, the things here con tained may come out sufficiently clear from this comparison. NUMBERS XXXI
1, ~ And Jehovah spake unto Moses, saying, Avenge the sons of Israel of the Midianites: . . . 3 And Moses spake unto the people, saying, Let men from among you be armed for the war, . . . 4 Of every. tribe a thousand, throughout all the tribes of Is rael, shall ye send to the host. 5 So there were delivered . . . twelve thousand armed men of the host. 6 And Moses sent . . . them and Phinehas the son of Eleazar the priest, to the host, and the vessels of holiness, and the trumpets of shouting in his hand. 7, 8 And they warred against Midian, . . . And they slew the kings of Midian, . . . Evi, and Rekem, and Zur, and Nur, and Reba, five kings of Midian: Balaam also the son of Beor they slew with the sword. 9 But the sons of Israel took the women of Midian captives, and their little one; and every beast of theirs, and all their cattle, and all their goods, they took as spoil. 14, 15 And Moses was wroth with the officers of the host, . . . And Moses said unto them, Have ye saved every woman alive? 16 And 8 they were unto the sons of Israel, by the counsel of Balaam, to give them up to transgression against J ehovah in the matter of Peor, . . . 17 Now therefore kill every male of the little one, and kill ev ery woman that hath known a man by the lying of a male.
S

The Hebrew is Behold.

5~8

III Ad. 7630

NUMBERS XXX: 3-XXXI: 1-18

[7445

18 But every little one among the women, that have not known the lying of a male, keep alive for yourselves. 7445. These verses treat of the battle of the people with the Midianites. As to what the Midianites signify, see above [n. 7411-1~], to wit, that they signified those who wished to make themselves righteous by their own powers, and to practise that piety, as they call it, which is merely apparent piety. That which was the residue was now to be conquered and slain; but by the counsel of Balaam, and this that they might commit whoredom and, as previously, might further be enticed to whoredoms, the people still kept the women. Although this was an evil, it was nevertheless emended; for none were preserved save virgins who had not known the lying of a male, together with the little ones of the same sex [vs. 17, 18]. This signifies that what remained was a disposition not imbued by the understanding, that is to say, [not] actual evil but only hereditary. This is what is signified by the infants and virgins of that sex whom they kept, keeping them, however, as servants because captured in war. 9 That a thousand men from every tribe were armed (vs. 4, 5) was because all of them, as being what the names of the fathers of the tribes involved, were to uproot the things that remained; for they were to wage war. Therefore Phinehas also was sent as their head (vs. 6), inasmuch as he had slain the Midianitish woman, see above [chap. ~57. 8] ; being sent, indeed, with the holy vessels and the trumpets of shouting, which latter were also holy because used for proclaiming the feasts. The holy vessels involve those things which are involved in faith, which latter Phinehas here represents; and the trumpets were the confession of faith, etc. The five kings whom they siew (vs. 8) signify five kinds of this piety, the differences between which are as yet not known to me. They slew also Balaam who was the head from whom they had learned that doctrine; see above En. 7405]; that he was its author, see verse 16. The rest is now clear from what has preceded in the present paragraph.
This part of the paragraph is emphasized by margin.
U

Obs., Obs.," written in the

III Ad. 76tH

5~9

7446]

THE WORD EXPLAINED

N UlIfBERS XXXI

19 And do ye abide without, outside the camp, seven days: he that hath killed a soul, and everyone that hath touched any slain, purify yourselves . . . ~o And every garment and every vessel . . . shall be puri fied for you. ~~ Only the gold, and the silver, the brass, the iron, the tin, and the lead: ~3 Every thing that cometh into the fire, ye shall make pass through the fire, and it shall be clean: only by the waters of sepa ration shall it be purified, and all that cometh not into the fire ye shall make pass through the waters. ~4 And ye shall wash your clothes on the seventh day, and ye shall be clean, and afterward ye shall come into the camp.
7446. After this was done, they were to be purified, and all that they had taken, was to be purified, and this in various ways accord ing to the signification of each thing; for there was purification by waters, as in the case of garments, purification by fire, as in the case of metals, and a general purification by the waters of sepa ration. In the celestial man, this was the sanctification of all things by imputation; for there was no purification by waters or by fire save a representative and thus an imputative purification. In a certain sense it can also be called applied purification, for in this way men can be led by the will of God Messiah, being then able to receive faith, that is, to be passive causes which are recipient of faith. This is not effected prior to preparation by temptations, as in the case of the natural man. Hence he is called a new creation, and a man regenerated by fire and by water; but in respect to ac tual evil, the purification is applied purification, etc.

N UlIfBERS XXXI And Jehovah said unto Moses, saying, Take the sum of the spoil . . . And divide the spoil between them that waged war . . . and between all the congrega tion. ' ~8 And take therefrom a portion for J ehovah from-with the men of war . . . one soul of five hundred, . .
~6, ~7
~5

530

III Ad.

763~

NUMBERS XXXI: 19-XXXII: 9l-39l

[7447

919 Take it of their half, and give it unto Eleazar the priest,
for an heave offering of Jehovah. 30 And of the sons of Israel's half, thou shalt take one out of fifty, of that which was seized . . . and give them unto the Levites, . . . 48, 49 And the officers . . . said unto Moses, Thy servants have taken the sum of the men of war . . . and there lacketh not a man . . . 50 Therefore we have brought an offering for Jehovah; . . . to make atonement for our souls before Jehovah. 51, 54 And Moses and Eleazar the priest took the gold from with them, . . . and brought it into the tent of assembly, for a memorial for the sons of Israel before J ehovah.

7447. As regards the offerings which were called heave offer ings and were given to the priests and Levites, these signify the giving of thanks. Therefore these offerings were given from all the spoil which they had taken, and, in addition, gold, this being brought into the tent of assembly; for to bring offerings signified the giving of thanks, and the spoil which they had taken signifies all that which had been given them free, etc., etc.
NUMBERs XXXII
9l The sons of Gad and the sons of Reuben came and said unto Moses, . . . 4 The land which Jehovah smote before the congregation of 1srael, is a land for cattle, and thy servants have cattle: 5 Wherefore, . . . let this land be given unto thy servants for a possession, and bring us not beyond Jordan. 6 And Moses said unto the sons of Gad and to the sons of Reuben, Shall your brethren go to war, and shall ye sit here? 7 And wherefore turn ye the heart of the sons of lsrael from going over into the land which Jehovah hath given them! 8 Thus did your fathers, when I sent them from Kadesh barnea to see the land. 14 And, behold, ye are raised up in your fathers' stead, a multitude of sinful men, to add yet more, upon the burning of the anger of J ehovah against Israel.

III Ad. 7633

531

7448]

THE WORD EXPLAINED

16 And they came near unto him, and said, We will build cities for our little one: 17 But we ourselves will go ready armed before the sons of Israel, until we have brought them unto their place: . . . ~o And Moses said unto them, If we will do this word, if ye will be armed before Jehovah for war, ~1 And will go each of you armed over Jordan before J e hovah, until he hath driven out his enemies from before him, ~~ And the land be subdued before Jehovah: then afterward ye shall return, . . . 31 And the sons of Gad and the sons of Reuben answered, saying, As Jehovah hath spoken unto thy servants, so will we do. 3~ We will pass over armed before J ehovah into the land of Canaan, but with us the possession of our inheritance is on this side Jordan.
7448.* As regards the division of the land of Canaan, Judah and Benjamin, thus the two tribes which represented God Messiah, as is evident from the prophetic prediction by Israel [Gen. 49 22- 27 ], took by lot its center or inmost where was Jerusalem and mount Zion. The other tribes had allotments according to the distances therefrom; but Reuben and Gad outside the land of Canaan, that is, beyond Jordan. This signifies those spoken of just above En. 7445], who remain in [justifying] faith and in the fruits of that faith, that is to say, who practice piety from an opinion concerning their own powers. That Reuben and Gad represent these can be evident not only from the fact that they obtained land not in Canaan but outside it, but also from their request, in that they wished to remain there [vs. ~-5] ; and more over from Moses' rebuke, that they were thus rebelling as did their fathers, and were rushing into the same crimes, and so adding sin to sin [vs. 8, 14]. Such faith or men such as are of that faith cannot enter heaven because they confide in their own powers and do not believe that God Messiah is the All in all. Therefore they invert saving faith and turn it to themselves. Thus, they willingly * [Preceding this paragraph, the following unnumbered paragraph is
crossed off by the Author:] Verses 1-3~. The subject here treated of is the Reubenites and the Gadites, who proposed to Moses that they should receive the land on that side Jordan which they had been occupying theretofore; and that, at first, Moses grew hot with anger, etc. These particulars now signify that Reuben and Gad-

III Ad. 7634

NUMBERS XXXII:

~-3~

[7449

remove themselves from heaven, yet in such way that they see heaven-but across Jordan. That this was foretold of Reuben, see Genesis 494, where that faith is described as follows: " Lightly laid art thou as water, thou shalt not excel; because thou wentest up to the couches of thy father, then madest thou thyself un worthy; he went up 1 to my bed "-words which entirely fit in with such faith. The like was also foretold of Gad (ibid., verse 19), where we read: "Him shall a troop despoil, and he shall despoil the heel"; that is, imaginary piety which consists in a heap of pious works, as he considers them, will despoil him; and therefore he will despoil the heel, that is, nature. Therefore also, Moses puts Gad in aI;l advanced place [with Reuben and Simeon (chap. ~615; confer n. 7416)], etc. 2 7449. Their going to the land of Canaan in front and armed [vs. 17], is a representation different from that which they had in regard to the possession of the land. In the former case, by Reuben is meant faith, which is the firstborn, and which is fol lowed in order by the things signified by the names of the rest; for to enter heaven or to be introduced into heaven they must all be so conjoined together as to be a representation [of the kingdom of God Messiah] ; but by the possession of the land something else is represented. In Reuben and Gad, this is meant by the predic tion [cited above]. Of Reuben it was also foretold that, being the firstborn, he would be strength (Gen. 493 ). The words there are: " Reuben, thou art my firstborn, my strength, and the beginning of my potency; excelling in height of honor, and excelling in power." Moreover, it was of saving faith that Moses prophesied when he said of Reuben : " Let Reuben live and not die, yet his men shall be a number" (Deut. 336 ) ; and so likewise of Gad (ibid. vs. ~O, ~1). It should be observed that in verse n of the present text, it is said that God Messiah will drive out his enemies before him, but only the armed men shall pass over Jordan before Je hovah; and this is confirmed in verse 3~, where are these words: " We will pass over armed before J ehovah into the land of Canaan; but with us the possession of our inheritance is on this side J or dan." S
The autograph has " Thou wentest up." This last sentence is a later addition to the text. Nos. 7448 and 7449 are referred to by the Author in the margin of his Schmidius' Bible, at Genesis 49 2 , and n. 7648 at Genesis 4914.
1

III Ad. 7635

533

7450-7451]

THE WORD EXPLAINED NUMBERs XXXII

33 And Moses gave unto them, even to the sons of Gad, and to the sons of Reuben, and unto half the tribe of Manasseh the son of J oseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, . . . 39 And the sons of Machir the son of Manasseh went to Gilead, and took it, and drove out the Amorite which was in it. 40 And Moses gave Gilead unto Machir the son of Manasseh; and he dwelt therein.
7450. That in addition, half the tribe of Manasseh also ob tained an inheritance on this side Jordan and, moreover, occupied Gilead [vs. 39, 40], was because it had been foretold also of Manasseh who, moreover, was the firstborn of Joseph, that in him would be named Abraham and Isaac (Gen. 48 16 ), and these two together represent the celestial and spiritual man, but together signify the spiritual and natural man. Therefore Manasseh was given an inheritance within Jordan and also beyond Jordan, He who was blessed in them was J oseph, inasmuch as by him, as is evident from his deeds, was represented God Messiah; for in verse 15 of the same chapter (Gen. 48), it is said" he blessed Joseph," and thisbecause by Manasseh and Ephraim are represented those who will sit at the right and left of God Messiah (ibid., verse ~O). Moreover, he gave the birthright to Joseph, etc. 4 See further the blessing of Joseph from the prophecy of Moses (Deut. 33 13- 17 ), wherein, in the supreme sense, all the words treat of God Messiah. That the representation of the Law Was one representation, and that of the inheritance another, see ibid., verse 4, etc. 7451. That Simeon who, with Levi, was cursed by his father, and whom Moses passed by in his blessing, did not obtain an in heritance beyond Jordan, comes from another cause; for there was no tribe which did not represent something in the kingdom of God Messiah. That those might be represented who from pure obedience believe in the ''Yord of God Messiah, without the imagi nary faith that they merit heaven from their own piety, therefore Simeon was allotted an inheritance in the land of Canaan and in the niidst of the tribe of Judah. So likewise Levi, and, indeed,
Confer n. 2796.

534

III Ad.

7636~7637

NUMBERS XXXII: 53-XXXIII: 1-56

[7451

in the midst of all the tribes; for Levi signifies love,5 and Simeon obedience. In order that they might represent these, and, at the same time, because they were condemned by their father, they could not but dwell in the midst of an idolatrous people, etc., ac cording to the prediction of their father. 6 NUMBERs XXXIII 1 These are the journeys of the sons of Israel, which went forth out of the land of Egypt . . . 5 And they journeyed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the sons of Israel went out with an high hand in the eyes of all the Egyptians. 4 And the Egyptians buried all their firstborn, which J ehovah had smitten among them: upon their gods also J ehovah executed judgments. 5 And the sons of Israel journeyed from Rameses, and pitched in Succoth. 6 And they journeyed from Succoth, and pitched in Etham 48, 49 And they journeyed from the mountains of Abarim, . And they pitched by Jordan . . . 50 And J ehovah spake unto Moses in the plains of Moab by Jordan of Jericho, saying, 51 Speak unto the sons of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; 5~ Then ye shall drive out all the inhabitants of the land from before you, and destroy every likeness of theirs; and all their molten images ye shall destroy, and all their high places ye shall tear down. 55 But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let re main of them shall be as thorns in your eyes, and as pricks in your sides, and shall bring you in straights upon the land wherein ye dwell.
[Crossed off:] As concerns the cursing, this also is represented by the fact that in such men the damnation is taken away, and the righteousness of the Messiah imputed, etc., etc. (But, by the divine mercy of God Messiah, these matters will come to be spoken of when treating of their inheritance.) This last sentence is a later addition to the text.

535

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THE WORD EXPLAINED

56 Yea, it shall come to pass, that I shall do unto you, as I thought to do unto them. 7452. Here follows in order all the sojournings of the sons of Jacob, and, consequently, a representation, in a single series, of the whole life of the sons of Israel which they lived in the wilder ness where is no harvest, and where, therefore, they underwent temptations. Each place signifies some particular thing, to wit, in respect to the people of Jacob, some wandering, inasmuch as they succumbed, but [in respect to the sons of Israel], some temptation; thus, in respect to the Messiah, how temptation pro ceeded when he was in the wilderness. The subject treated of is temptations-but here they are signified by names; for they had now survived the temptations, and it then behooved them to repre sent celestial men and thus the kingdom of God Messiah. In order, therefore, that they might represent such men, it was en joined on them to drive out all enemies such as the Canaanites, and also to destroy all idols [vs. 5~]. 7 Otherwise these would be to them as a thorn and as pricks [vs. 55], and then they could not represent as before because they would be destroyed. This also is foretold in the last verse. That they might be able to represent in the wilderness, it is premised in verses 3 and 4 that all the first born of the Egyptians were smitten, and judgments made on their idols; and also that on the morrow after the passover, the sons of Israel went out with a high hand in the eyes of all the Egyptians; that is, that [this was effected] by the advent of the Lord into the world, which is signified by the passover; and that then all the firstborn of the Egyptians, that is, of the unfaithful, perished, and their idols were destroyed, and so their sacrifices which had been turned into idolatry, both with the pagans and with the Jews, for with the Jews, likewise, the sacrifices had become idolatrous, etc., etc. NUMBERS XXXIV
1 And Jehovah spake unto Moses, saying, ~ Command the sons of Israel, and say unto them, When ye come into the land of Canaan, this shall be the land that shall fall
1 This part of the paragraph is emphasized by " Obs., Obs.," written in the margin.

536

III Ad. 7638

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[745~

unto you for an inheritance; the land of Canaan according to the borders thereof. . 3 Therefore the corner of the south shall be unto you from the wilderness of Zin along the sides of Edom; and your south border shall be from the uttermost end of the salt sea eastward: 4 From thence your border shall fetch a compass from the south . . . and pass on to Azmon: 5 From thence the border shall fetch a company from Azmon unto the river of Egypt; and the goings out thereof shall be at the sea. 6 And the border of the sea shall be unto you the great sea, the same is the border: this shall be unto you the border of the sea. 7, 9 And this shall be unto you the border of the north: from the great sea ye shall point out for you mount Hor: . . . and the goings out thereof shall be at Hazar-Enan: this shall be your north border. 10 From thence ye shall point out unto you for the border of the east, from Hazar-Enan to Shepham: 11 From thence [the border] 8 shall go down from Shepham to Riblah, . . . and shall reach unto the shoulder of the sea of Chinnereth eastward: U And the border shall go down to Jordan, and the goings out thereof shall be at the salt sea: this shall be your land accord ing to the borders thereof round about. 13 And Moses commanded the sons of Israel, saying, This is the land which ye shall receive for an inheritance by lot, which J ehovah commanded to give unto the nine tribes, and to the half tribe: 14 For the tribe of the sons of Reuben . . . and the tribe of the sons of Gad . . . and half the tribe of Manasseh . . . 15 The two tribes and the half tribe have received their in heritance on this side Jordan of Jericho at the east, eastward.

7453. This chapter now treats of 9 the kingdom of God Mes siah, which, in the supreme sense, is signified by the land of Ca naan. It is different in the other senses, the meaning then being in accordance with man's faculties or potencies. When the comB Omitted by Schmidius. [Crossed off:] heaven.

III Ad. 7639

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7454-7455]

THE WORD EXPLAINED

parison is taken from man, then, in the proximate sense, the land is the body, for which reason earthly things are compared to things corporeal and infernal. In the interior sense, it is the things which are in the natural mind, thus the lowest heaven. In the more interior sense, it is the other or second heaven, which is the heaven of spiritual minds. In the inmost sense, it is the first heaven, otherwise called by Paul the third [~ Cor. 1~2], the com parison being with the celestial man. Above all the heavens, and thus in the supreme sense, it is God Messiah and consequently also his kingdom, as the all, etc., etc. 7454. In the present chapter are now determined the borders' of heaven, understood in each sense. But because the nation was idolatrous, therefore what is meant in the proximate and interior sense are things inferior with their borders; but in the more in terior and inmost sense, and also in the supreme, it is heaven that is represented, and thus the kingdom of God Messiah. This is the reason why the inheritance was to be distributed among the tribes by lot, in order that both these meanings might be signi fied; and also why the Levites dwelt in the midst of all the tribes, and Simeon in the midst of the inheritance of the tribe of Judah. 1 This involves the same thing as is said [in Leviticus 1616 ], namely, that God Messiah dwelt in the midst of their uncleannesses, etc. 7455. The borders are here described, but they are taken from the quarters of the world, to wit, from the south, the west, the north, and then from the east. Here it must be observed that their general borders were seas and rivers. Thus the corner or border at the south was from the uttermost end of the salt sea eastward unto the river of Egypt; and the goings out thereof shall be at the sea (vs. 3, 5). The border of the west was the sea, and is therefore called the border of the sea (vs. 6). The border of the north was from the great sea (vs. 7). The border to the east also went down to the sea (vs. 11). The borders are also so described elsewhere, and the most general border, as being from the great river Euphrates to the river of Egypt [Gen. 15 18 ]. The borderings of the sea signify a great many things, being things similar to those which are represented by passage through
1 According to Relandus (PaI6stina, a copy of which was in Swedenborg's library), with whom modern authorities agree, the territory allotted to Simeon was immediately south of Judah, extending westward from the Dead Sea to the Mediterranean.

538

III Ad. 7640-7641

NUMBERS XXXIV: 1-15

[7456

seas or through rivers, for thus one is taken up by God Messiah from damnation to heaven. Moreover, the places of damnation, being exterior or inferior, or outmost or lowest, are signified by places outside heaven. Furthermore, on the side of heaven, by waters in the inmost and supreme sense, is represented that which is holy, etc., etc. In the present case the like things have regard to various prophetical utterances. 2 7456. Moreover, by the places which are mentioned, and also by lands, mountains, cities, various things are signified, there being no place here mentioned, nor any mountain, land, or city, which does not have some signification and representation; as, for instance, the fact that here the border or corner at the south comes in the first place [vs. 3], as was also the case previously when the encampment was spoken of and the setting forward around the ark [chap. 2].8 This is because the south signifies intellectual light, from which all regeneration takes its beginning, for without this light, man cannot be regenerated. In the inmost sense, intellectual light is from the Word of God Messiah, and thus from God Messiah, and is the light of truths. Therefore this border is here put in the first place, being indeed from the wilderness of Zin along the sides of Edam. Of Edom we have spoken above [n. 7326 seq., 7335, 7400]. That this is the border from which all the other borders are regarded, may be evident from what was previously said concerning Edam and his land, and also from various prophecies, to cite only the prophecy of Balaam (chap. 24 18 ), and also that of Moses (Deut. 33 2 ), where it is said" J ehovah came from Sinai and rose up from Seir unto them; he shined forth from mount Paran," etc.; [and from the fact] that it will be terminated at the river of Egypt; and the goings out thereof shall be at the sea [vs. 5]. Concerning waters, see above [n. 7455J. The remaining borders are toward the west [vs. 6], that is, toward evening; and also toward the north [vs. 7] and so to midnight. But what is signified is night for those who are condemned; and that it should not be night with the sons of Israel, but should be light, therefore the feast of new moons was celebrated [chap. 28 11 ]. The last border is thus at the east, and
[Crossed off:] Borders are likewise established by mountains, as in the present text [vs. B]. Confer n. 6714.

III Ad. 7642

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THE WORD EXPLAINED

shall go down to Jordan-for those who live in light-and the goings out thereof shall be at the salt sea [vs. U]-for those who are condemned, etc., etc. Respecting the tribe of Reuben, Gad, and half the tribe of Manasseh [vs. 14, 15], see above En. 7448 seq.]. NUMBERS XXXIV
16 And Jehovah spake unto Moses, saying, 17 These are the names of the men which shall give the land unto you for an inheritance: Eleazar the priest, and Joshua the son of Nun. 18 And ye shall take one prince of every tribe, to give the land for an inheritance. 19 And the names of the men are these: . . . ~9 These are they whom Jehovah commanded to give the in heritance unto the sons of Israel in the land of Canaan.

7457. Those who are to give the land for an inheritance are Eleazar and Joshua [vs. 17]; both of whom, in the supreme sense, represent God Messiah, it being God Messiah alone who possesses heaven, and so who gives them the inheritance. But because the kingdom of God Messiah is distinguished into so many general kingdoms, and here into nine and a half, therefore, their princes were to distribute the land by lot. It is done by lot, while it is God Messiah who makes provision with respect to everything, for God Messiah rules the lots, etc., etc.
NUMBERS XXXV 1 And .l'ehovah spake unto Moses . . . saying, ~ Command the sons of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give unto the Levites a suburb for the cities round about them. 3 That the cities may be theirs to dwell in; and their suburbs for their beast, and for their goods, and for every animal of theirs. 4 And the suburbs of the cities, which ye shall give unto the Levites, shall be from the wall of the city a thousand cubits round about outward. 5 And ye shall measure outside the city the corner toward the 540

rn

Ad. 7643

NUMBERS XXXIV: 16-XXXV: 1-8

[7458

east two thousand cubits, and the corner of the south, two thou sand cubits, and the corner of the sea two thousand cubits, and the corner of the north, two thousand cubits; and the city shall be in the midst: this shall be to them the suburbs of the cities. 6 And the cities which ye shall give unto the Levites shall be six cities of refuge, which ye shall give that the manslayer may flee thither: and beside these ye shall give forty and two cities. 7 All the cities which ye shaH give to the Levites shall be forty and eight cities: these and their suburbs. 8 And the cities which ye shall give shall be of the possession of the sons of Israel: . . .

7458. The subject here treated of is the distribution of the

Levites among all the tribes of the sons of Jacob. The reason why the Levites were not given an inheritance comes from causes spoken of above [no 74~O]. The proximate reason was because they represented the priesthood and so were to be present with all, and teach them; etc. The interior, more interior and inmost rea son can be understood from the priesthood represented by the Levites. That Levi, although cursed by his father, together with Simeon [Gen. 495-7], was received into the priesthood, and that therefore no inheritance was given him save that he dwelt in the midst of all the tribes, was because Moses, being of the tribe of Levi, had been adopted as leader and so represented the royal dig nity of God Messiah. Thus Aaron, being his brother, repre sented the priestly dignity of God Messiah. But by the oil, both were separated from their- own life. Then, because the people was such that they could not but turn genuine worship into profane, the Levites dwelt in their midst as teachers; for the whole people were such that had they been instructed concerning all that their representative worship involved, they would have profaned that which is most holy, and so would have been without remedy; for it is better to be profane rather than to profane from the under standing, or, as it is said, from conscience, that which is most holy. The priests and Levites were also the causes of evils in this people, and therefore Levi was cursed by his father. But because they still represented the priesthood of sons of Israel, therefore they dwelt in the midst of all the tribes; for the priesthood, or that which involves the priesthood, is in the midst of all, since all who

III Ad. 7644

541

7459-7460]

THE WORD EXPLAINED

are in the kingdom of God Messiah will be a priesthood, that is to say, will be holy and righteous by the imputation of the holiness and righteousness of the Messiah. Moreover, in the inmost of the name Levi, was that which dwelt in the midst of all, the name sig nifying conjunction and thus love which is the life of all. That it is both, see the prophecy of Moses (Deut. 338-11). 7459. As regards the number of the cities [vs. 6], this is a holy number, just as it is a holy priesthood that is represented; for forty-two is six times seven, and with six more, being the number of the cities of refuge, there would then be six weeks and six days more. But because both of these were signified, a seventh, being a holy number, was not added. That the cities of refuge were six in number [vs. 6], signifies that all who sinned would have refuge in 4 the Messiah, represented by the priesthood which the Levites together with the high priest likewise represented. 7460. That the cities terminated in suburbs, and this for a thousand cubits 6 to every quarter [vs. 4], was because the priests represented the church of God Messiah in the entire globe. This commences from the east [vs. 5). The east is the primitive church, when men lived not from any light but from their native disposition. This is what is meant by the east. It then turns south when men are enlightened concerning God Messiah, enlight ened namely, as to what the sacrifices and the other rites involved. But that this right verged to the west or shade and then to the north, that is, to night, is also foretold, to wit, that at the end of days, although men have received light, they yet live in midnight. 6 For when light is present and no faith, the night is greater than when there is faith and not so much of light, etc. The cities, moreover, were set up in like manner as a community, such as fam ilies, tribes, etc. In the centre was the city, and around it were the suburbs where were the servants and beasts [vs. 3], thus things of ministry and service. The number a thousand was in use, and by
[Crossed off:] God. Verse 5 speaks of the suburbs as extending two thousand cubits beyond the city. This is explained by Maimonides as meaning that the suburbs proper extended one thousand cubits outside the city walls, and that the land beyond these for two thousand cubits in every direction was given to the Levites for farming. See Clark's Commentary, in loco. e This part of the paragraph is emphasized by " Ohs., Obs.," written in the margin.

549l

III Ad. 7645-7646

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[7461

it is signified a great number; therefore the divisions were into thousands and !en thousands (Deut. 33 17 ).
NUMBERS

XXXV

9 And J ehovah spake unto Moses, saying, 10 Speak unto the sons of Israel, and say unto them, When ye be come over Jordan into the land of Canaan; 11, 12, 15 Ye shall choose for you . . . cities for refuge from the avenger; . that everyone that smiteth a soul in error may flee thither. 20, 21 But if he thrust him of hatred, . . . Or in enmity smite him with his hand, that he die: . . . the avenger of blood shall slay the murderer, when he meeteth him. 22 And if he thrust him suddenly without enmity, or have cast upon him any instrument without purpose, 23 Or with any stone, . . . seeing him not, . . . and cast it upon him, that he die, when yet he was not his enemy, neither sought his harm: 24 Then the <;ongregation shall judge between the smiter and the avenger . . . 25 And the congregation . . . shall restore him to the city of his refuge, whither he was fled: and he shall abide in it unto the death of the high priest, . . .

7461. The subject here treated of is manslaughter committed unwittingly and from purpose-and the laws draw their origin from spiritual laws-to wit, those who injure another or curse him from hatted, thus from the devil, or those who do this not from hatred, but it comes about from Providence. The cities of refuge represent God Messiah and his mercy, etc., etc. These words are now utterly obscure to me.- ~ - - - -
* [Preceding this paragraph, the following unnumbered paragraph is crossed off by the Author:] Verse 9 to the end treats of the land of Canaan which ought to represent the kingdom of God Messiah Where is no hatred and no revenge, and then this love alone will rule; for hatred entirely dissolves every society, while love conjoins. A man is judged from his intentions and purpose, and, consequently, from the man's disposition, wherefrom evil springs forth and infects the understanding which then gives consent. As concerns those who kill a man unwittingly, and against whom, when he came to a city of refuge, the avenger had no right-

III Ad. 7647

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THE WORD EXPLAINED

NUMBERS

XXXVI

1 And the heads of the fathers of the tribe 7 of the sons of Gilead . . . of the families of the sons of Joseph, came near, and spake before Moses, . . . ~ And they said, My lord received command from J ehovah . . . to give the inheritance of Zelophehad our brother unto his daughters. 3 And if they be wives to one of the sons of the tribes of the sons of Israel, then shall their inheritance be taken from the in heritance of our fathers, . . . 5 Therefore Moses commanded the sons of Israel according to the mouth of Jehovah, saying, The tribe of the sons of Joseph hath said well. 6 This is the word which J ehovah doth command concerning the daughters of Zelophehad, saying, Let them be wives to him who is good in their eyes; but to the family [of the tribe] 8 of their father shall they be wives. 7 That the inheritance of the sons of Israel pass not from tribe to tribe: . . . 8, 9 And every daughter, the heiress of an inheritance from the tribes of the sons of Israel, shall be wife unto one of the family of the tribe of her father, . . . Neither shall the inheritance pass from one tribe to another tribe; . . .
7462. The reader may see these matters treated of in chapter The heavenly law which gave origin to these laws is from the heavenly paradise. Just as all families reflect the heavenly para dise, so they reflect the kingdom of God Messiah, and consequently the trees of that paradise all arising from the two trees in the midst. Therefore it was so severely prohibited that they should join in wedlock with the Canaanites; nor were they to go from tribe to tribe for the purpose of seeking wives, and this in order that all and single things might be in order in accordance with the things which were deeply implanted in their names. And then all and single things which, in the supreme sense, are meant by Reuben and Simeon, will come from the mercy and grace of God Messiah.
~7.
1 The Hebrew is family. Omitted by Schmidius, but supplied in his Errata.

544

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DEUTERONOMY
CHAPTER

1, 2 These are the words which Moses spake to the sons of Israel on the other side Jordan . . . Eleven days from Horeb by way of mount Seir . . . 3 And it came to pass in the fortieth year, . . . Moses spake unto the sons of Israel, according unto all that J ehovah had given him in commandment unto them; 4 After he had slain Sihon king of the Amorite, . . . and Og king of Bashan . . . 5 On this side Jordan, in the land of Moab, began Moses to unfold this law, saying, 6 Jehovah our God spake unto us in Horeb, saying, Ye have dwelt long enough in this mount: 7 Look forth, and take your journey, that ye may come to the mount of the Amorite, and unto all his neighbors in the plain, in the mountains, [and] 1 in the valley, and in the south, and in the region of the sea; the land of the Canaanite, and Lebanon, unto the great river, the river Euphrates. 8 Behold, I have set the land before you: go in and possess by inheritance the land which J ehovah sware unto your fathers, Abra ham, Isaac, and J acob, to give unto them and to their seed after them.
7463. When the sons of Israel had now journeyed from mount Seir, and had gone by circuitous ways to Jordan of Jericho, that is, to the plain of Moab; and when they had the land of Canaan in sight; then, it is said, the Law was unfolded to them. For the Law is not unfolded to the sons of Israel, that is, in respect to the more interior and inmost things of the law whioh treat throughout of God Messiah and his kingdom, until they are on the way and come to the plain of Moab. First they are led through tempta
'Omitted by Schmidius.

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tions to mount Seir 2 [vs. ~] ; but because they were then distrust ful, that is, did not have any faith that God Messiah alone would introduce them into the land of Canaan, that is, into his heaven, but persuaded themselves that they would do this by their own powers; therefore they were led around, as the reader may. see above en. 7335-36]. Then, on the way, the Law is unfolded to. them; for by the unfolding of the Law, and thus by knowledges concerning the kingdom of God Messiah, they are prepared and this even till they become such that they can be introduced. Therefore in verses 7 and 8 the kingdom of God Messiah is de scribed.
DEUTERONOMY

9 And I said unto you at that time, saying, I am not able to bear you myself alone: 10 [For] 8 Jehovah your God hath multiplied you, and, be hold, ye are this day as the stars of heaven for multitude. 11 Jehovah the God of your fathers shall add over you as you, a thousand times, and shall bless you, as he spake unto you! 1~ [But] 4 how can I alone bear your labor, and your burden, and your strife? 13 [Therefore] 4 take you wise men, . . . that I may make them heads over you. 14 And ye answered me, and said, The word which thou hast spoken is good to do. 15 So I took the heads of your tribes, wise men, and known, and made them heads over you, . . . 18 And I commanded you at that time all the words which ye should do. 19, ~o And when we departed from Horeb, . . . And I said unto you, Ye are come unto the mountain of the Amorite, which J ehovah our God doth give unto us. ~1 Behold, Jehovah thy God hath set the land before thee; go up and possess it . . . ~~, ~3 And ye came near unto me everyone of you, and said, We will send men before us, and they shall search us out the land,
That is, to Edom, mount Seir being the home of the Edomites (Gen. Mu). Added by Schmidius. Added by Schmidius.

546

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[7464

and bring us word again . . . and I took twelve men of you, a man for a tribe. ~4, ~5 And . . . they came unto the river of Eshcol, and searched it out . . . And they said, It is a good land which J e hovah our God doth give us. ~6 But ye would not go up, and ye rebelled against the mouth of J ehovah your God: 34 And when J ehovah heard the voice of your words, he was wroth, and sware, saying, 35, 36 If a man of these men of this evil generation shall see that good land, . . . Save Caleb the son of Jephunneh; . . . 37 Also Jehovah was angry with me because of you, saying, Thou also shalt not go in thither. 38 Joshua the son of Nun, which standeth before thee, he shall go in thither: . . . 39 And your infant, of whom ye said, He shall be a prey; and your sons, which know not this day good and evil, they shall go in thither; [and] 5 unto them will I give it, and they shall receive it as an inheritance.

7464. Here therefore, in verse 10, they are called stars for multitude, while previously by Balaam 6 they were said to be as the dust [Num. ~310] ; for having come thus far, they now represent Israel. They are called stars from the wisdom which they were able to draw from the Law unfolded. Verse 11 treats of the bless ing and, indeed, in the supreme sense, of an infinite blessing; for he says, he shall add over you a thousand times. Note that it is said, he shall add over you, as you, in order that Israel may be signified. Verses 13 to 18 treat of those who will instruct them. They are called heads of the tribes [vs. 15], being heads which were instrumental causes. From the words of the text, however, it is also evident that all were instructed by Moses, that is, by God Messiah represented by Moses, and that all and single things came from God Messiah, etc. Verse ~~ '" seg. describes how that the land was searched out, but that they rebelled, that is, succumbed. 7
Omitted by Schmidius. The autograph has Moses. * The autograph has "18." T [Crossed off: I The several words indicate this.

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THE WORD EXPLAINED

That it is said in verse 37, that Jehovah was angry with Moses because of the people, comes from the fact that as the body is, such does the head become, the fault of the body passing over into the head; for the people had been given to Moses, and so could not be separated. That J ehovah was angry because of him, is clearly stated elsewhere. It was not allowed him to say in front of the people that He was angry because of him, and this in order that he might still carry the representation. The same thing is also said in Deuteronomy 3 26 and 421 .t
THAT THE STATE OF INFANCY IS SEEN IN THE LIFE OF MAN, IF HE HAS LIVED IN A STATE OF INTEGRITy.8

7465. [And your infant, of whom ye said, He shall be a prey; and your sons, which know not this day good and evil, they shall go in thither; unto them will I give it, and they shall receive it as an inheritance], vs. 39. As to the infant entering into the land, it must be known that they are meant who are infants [spir itually]; for unless men are infants, they cannot enter into the kingdom of God Messiah, as he himself says [Matt. 183 , Mark 1015 , Luke 18 17 ]. That this also was provided for, namely, that only infants and innocencies should inherit the kingdom of God Messiah, can likewise be evident from the life of human ages in a state of integrity. As regards the first month, being the age in the womb, this must be passed by; but man's life commences fro,m infancy, and this age, up to childhood, is the age of innocence, being in itself sportive,9 without evils from purpose. The second age, being the youthful or virgin age, begins when conjugiallove rules with all its 1 pleasant charms. Then comes the manly or adult age, when the mind, imbued with the sweetness of the former ages, is strong in the understanding which then is in flower, hav ing been forme,d from the two former states. Finally, this age passes on by degrees to old age, and so, little by little, man returns to the state of his infancy; for his interior parts are cOllcentered and he grows smaller in body. He becomes, as it were, a mere
t This last sentence is a later addition to the text. This title is taken from the last page of the Codex containing the present text. [Crossed off:] for they do not then know good and evil.
1 [Crossed off:] joys

548

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[7466

mind, spiritual and celestial, living, from the disposition formerly acquired, as a spirit almost devoid of body, ignorant of what evil is. Thus, as was said, he comes again into infancy and innocence, but now conjoined also with wisdom, this being the life of the love of God Messiah and so of his kingdom; and from longing he passes into this kingdom soon after the body has been laid aside. 2
DEUTERONOMY

IV

1, 5 Now, therefore, hearken, 0 Israel . . . Behold, I have taught you statutes and judgments, even as Jehovah my God commanded me . . . 6 Keep therefore and do them; for this is your wisdom and your understanding . . . 7 For what nation is there so great, which hath God nigh unto them; as J ehovah our God is in all things wherein we call upon him? 8 Or what nation is there so great, that hath statutes and righteous judgments as is all this law, which I will set before you this day? 9, 10, U Only take heed to thyself . . . lest thou forget the words which thine eyes have seen . The day that thou stoodest before J ehovah thy God in Horeb . . . And J ehovah spake unto you out of the midst of the fire . . . 14 And Jehovah commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it for an inheritance.
7466. Here they commence to be taught in the doctrine concerning faith and the kingdom of God Messiah, as we read in verse 6, also verses 7 and 8 and verse 14. This was done in the plains of Moab.
DEUTERONOMY

XIV

1 Ye are the sons of J ehovah your God: ye shall not cut yourselves, nor set baldness between your eyes over the dead. ~ For thou art an holy people unto Jehovah thy God, and Je This passage is referred to by the Author in the margin of his 8chmidius' Bible at Deuteronomy 139.

III Ad.

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THE WORn EXPLAINED

hovah hath chosen thee to be a peculiar possession 8 unto him, from among all the nations that are upon the faces of the earth. 3 Thou shalt not eat any abomination. 4 This is the beast which ye shall eat: the ox, . . . 7 But these ye shall not eat . . . the camel, .. . . 11 Of all clean birds ye shall eat. 1~ But these are they of which ye shall not eat: the eagle,

7467., [Ye are the sons of Jehovah your God: ye shall not cut yourselves, nor set baldness between your eyes over the dead], vs. 1. They were not to set baldness between their eyes over the dead, this being a sign of mourning with the gentiles; for these rended their garments, cut themselves in various ways and did many other things which signified grief and a kind of laceration, as it were, which is torment of mind. But it behooved them to represent the people Israel, and therefore they were not to set baldness, that is, to shave themselves on the forehead or between the eyes, which involves the inner eyebrows. As was said above [n. 6843, 6911], the hairs signified nature, for, being outside the body, they are things outmost, especially corporeal things, but in general, things natural. The man who is 4 to be reformed by means of the understanding must draw from nature that which shall be of service, seeing that without the aid of things natural, no kind of body can be formed for the several affections. There is nothing which does not have reference to that which is in man, that is to say, which does not have a soul and a body of that soul. Thus, whatsoever be the affection, it must enjoy a kind of quasi body of its own. There is order, etc., in all things. Therefore in the present case it was not allowed them to set baldness [between the eyes] inasmuch as it behooved them to represent the reformed or regenerated man, etc. For this reason also men did not shave their heads, etc. [Lev. ~15]. 7468. [For thou art an holy people unto Jehovah thy God, and J ehovah hath chosen thee to be a peculiar possession 5 unto him, from among all the nations that are upon the faces of the
See n. 7468 note. Reading est for erat (was). Literally, a peop18 of one's own possession, a peop18 peculiarly belonging to oneself.

550

III Ad. 7653-7654

DEUTERONOMY XIV: 1-U

[7469

earth], vs.~. The people is here called holy, although it was any thing but holy, because it now represented the people Israel, and thus the regenerate man. That God Messiah chose this people that in them he might again raise up the primitive church, is true inasmuch as he was to be born among that people; for God Mes siah himself says that he came first to seek the lost sheep in that people [Matt. 1524 ], and this that by them the entire world might thus be instructed in the true doctrine of faith, and that they might thus be a kind of center from which rays, as it were, would extend into the peripheries, and to which all nations would be called; thus, that they might reflect on earth the heavenly paradise. Confer Deuteronomy ~617-19; ~89.10. 13. !If Therefore it is said that they were a peculiar people and would become " a kingdom of priests" [Exod. 19 6 ] ; therefore also, this people was so led by God Mes siah that first things outmost might be emended, and then progres sively things more interior, to the end that it might become a more interior or internal man. But because while being in externals, they persuaded themselves that they were a priesthood and were chosen above all. others in the universe, etc., etc., when yet nothing was less true, therefore the sceptre departed from that people [Gen. 49 10 ]. Moreover, they represented the true Israel in a more universal way, in that the true doctrine was preached among them by means of prophets. And so, despite all, there was a star in Jacob [Num. M17] which spread its light in every direction as from a center to peripheries. Therefore they are now called a holy people and a pecuu'ar possession. But that they were not a holy people and thus were not a peculiar possession can be evident from all that is described in the books of Moses; not only did they succumb on so many occasions, but in addition they were open to the same charge as were the Canaanites whom they drove out. Thus 6 they did not observe the precepts; and because they did not observe them, as is most clearly evident, they succeeded to the place of the idolatrous nations which were driven out of the land of Canaan, etc. 7469. Verse 3 seq. As concerns the things unclean for eating, see above [n. 6405 seq. J. Here it is to be observed in general that every beast which could be eaten signifies, in the heavens, some
* These references are a later addition, written in the margin. Reading sic for si (if).

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THE WORD EXPLAINED

good affection and inclination or 1 disposition; 8 and by the birds are meant the like things, but .which look especially to the intellec tual faculty. They are varied, however, according to circum stances. What they signify is clear from the connection of what precedes with what follows. Moreover, here, various dispositions and geniuses are described, in order that the people Israel, etc., may be described. The distinction between those who represent the internal man and the truly internal man himself, is that, with the former, a distinction was made between things clean and un clean, that enter in, in every sense; for the same things likewise came out, seeing that they could not be changed into good and thus end in good. But in the truly internal man, it matters not what enters in, even though it be hurtful. Were it even infernal, it does no harm, inasmuch as it does not condemn; for nothing can ever condemn one who is God Messiah's; rather, when evil is turned into good, the internal man is vivified. These words contain more arcana than can be told in a few words.
DEUTERONOMY

XVI

1 Observe the month of Abib, to make the pesach unto J e hovah thy God: . 3 Thou shalt not eat with it that which is leavened; seven days shalt thou eat unleavened cakes therewith, even the bread of mis ery; for thou earnest forth out of the land of Egypt in haste: that thou mayest remember the day of thy coming out of the land of Egypt all the days of thy life. 10 And thou shalt make the feast of weeks unto Jehovah thy God; . . . 13 Thou shalt make for thee the feast of tabernacles seven days, after that thou hast gathered of thy threshing floor and of thy winepress. 16 Three times in a year shall ea~h male of thine appear be fore Jehovah thy God in the place which he shall choose; in the feast of unleavened cakes, and in the feast of weeks, and in the feast of tabernacles: and he shall not appear before Jehovah empty:
f Reading seu for sed (but). [Crossed off:] for they are of the animus (animi), and according to them, men are j udged

55fl

DEUTERONOMY XVI:

1-~~

[7470-7471

~1 Thou shalt not plant thee a grove of any wood near unto

the altar of Jehovah thy God, which thou shalt make thee. ~~ Neither shalt thou set thee up any statue; which Jehovah thy God hateth.

7470. [Thou shalt not eat with it that which is leavened; seven days shalt thou eat unleavened cakes therewith, even the bread of misery], vs. 3. Unleavened cakes are called the bread of misery in like manner as the manna was a bread which afflicted them (chap. 8 3 ,16; Num. 11 6 ). This was because heavenly food af flicted them, while everything that had leaven gladdened them, as is the case with every natural man. Therefore also it is said that when they rested on the seventh day, they afflicted their souls [Lev. 1631 , ~332]. The kingdom of God Messiah itself afflicts those who are of the world, because they live in things opposite thereto. That the same things afflicted Moses also, can be evident from his words when he spoke openly like the people, that the bread [or manna] was vile, that is, that it afflicted them [Num. 11 11- 1 ]. But that this bread does not afflict the internal man, but rather the things which gladden the external man, can be evident from many considerations. Thus the ratio, etc., etc., is inverted. For the same reason it is called" bread from heaven" (Exod. 164 ), in order that they might be tempted. 9 7471. [Three times in a year shall each male of thine appear before Jehovah thy God in the place which he shall choose; in the feast of unleavened cakes, and in the feast of weeks, and in the feast of tabernacles], vs. 16. The feasts have been treated of above [n. 6587 seq.], to the effect that the first feast, being the passover, which is called the feast of unleavened cakes, was for the remem brance of the advent of the Messiah into the world; the second, which was called the feast of weeks, for the remembrance of the ad vent of God Messiah to judgment, after the weeks had passed; and the feast of tabernacles was for the remembrance of the kingdom of God Messiah; the tabernacles then represented that kingdom. Moreover, all worship was to be performed in one place, and they were to appear there, in order that all should direct their aim to one as to a center, and so also should represent the kingdom of
This paragraph is referred to by the author in the margin of his Schmid ius' Bible, at Numbers 116.

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God Messiah, and thus the heavenly paradise wherein all the trees look to the tree of life in the midst, that is, to God Messiah. Therefore he was born there, and there he vivified and sanctified all men. In verse !!l, it is said that they should not plant a grove of any wood nea,r unto the altar. This was lest they should fall into idolatry, which made use of groves, and because in these they could not represent the heavenly paradise; for where the altar is, there is the tree of life, because there the Messiah, by the altar being represented worship. For they who represented were un clean and thus, lest they mingle profane things with holy, the fall of Adam was to come into their remembrance, who was driven out of paradise and the way to the tree of life was guarded. For this reason also, it was not allowed them to set up a statue elsewhere [vs. !!!!].
DEUTERONOMY

XVII

!!, 3, 4 If there be found in thy midst . . . man or woman, that hath . . . gone and served other gods, and bowed down to them, even to the sun, or to the moon, or to all the host of the heavens, which I have not commanded; And it be told thee, and, behold, it is the truth . . . 5 Then shalt thou bring forth that man or that woman, and shalt stone them with stones, that they die. 6 At the mouth of two witnesses, or three witnesses, shall he be slain that is to be slain; at the mouth of one witness he shall not be slain. 7 The hand of the witnesses shall be first against him to slay him; and afterward the hand of all the people. So thou shalt put the evil away from thy midst.

7472. That they ought not to bow themselves down to the sun
or moon or stars means, in general, that they were not to worship nature as God; for when one adores nature, and says that it is nature which rules all things in the world, he worships the sun and the moon and the hosts of the heavens, it being from these that nature has its natural origin. Therefore, by the sun is meant the devil, he being called the prince of nature; and by the moon is
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III Ad. 7658

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meant idolatry. Thus, by the host of the heavens is meant the whole of the devil's crew among men and among spirits, for all these have a natural soul, nor do they wish to be worshipped save through nature. Thus they rouse men up and blind them in many ways so that they worship nature, and so worship the devil. Hence the loves of self and the world. And because he rules all the proud and avaricious, he wills that they and their wealth should be worshipped. Therefore those also worship the sun and moon who worship any man or men of power in the world. This, as em bracing all evil in general, was so execrable that they were doomed to death. That this people worshipped the sun and moon wholly in accordance with the letter, in that they worshipped men such as their fathers, Moses, Elijah, David, etc., the power of certain men, and wealth, is sufficiently evident from their acts as described. Let them therefore say what kind of a priesthood or kingdom of a priest they were, and whose peculiar possession. The worship of the sun, of the moon, and of the host of the heavens extends still further, as meaning also the worship, that is, the divine worship of angels, nay, of all who are in heaven. If one worships any angel, thinking that the angel can do anything of himself and so worshipping him, he likewise adores some one in the host of the heavens. Those in heaven who claim this are they who are meant in the Apocalypse (1~[ 4J) by the stars which the dragon, by his tail, drew with him to the earth where will be his crew which will deceive the world, and will desire to urge it to the worship of itself.
DEUTERONOMY

XVII

And the man that shall do presumptuously, that he hearken not unto the priest that standeth to minister there before J ehovah thy God, or unto the judge, that man shall die; . . . 14 When thou art come unto the land which Jehovah thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me; 15 Setting, thou shalt set a king over thee, whom Jehovah thy God shall choose: . . . 16, 17 But he shall not multiply horses to himself, nel 555

1~

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THE WORD EXPLAINED

ther shall he multiply wives to himself, . . . neither shall he greatly multiply to himself silver and gold. 18 And when he sitteth upon the throne of his kingdom, he shall write him a copy of this law in a book . . . 19, ~o And it shall be with him, and he shall read therein all the days of his life: . . . That his heart be not lifted up above his brethren, and that he turn not aside from the commandment,

7473. That he was to die who does not hearken to the priest or judge, clearly signifies that he will be doomed to death or con demned who does not hearken to Him who was represented by the priest and judge. Judges succeeded in place of leaders, for after the time of Moses it was judges who represented God Messiah as King. That these represented God Messiah, must needs have been known to the people; for at the time of the advent of God Messiah it was on the lips of all that the Messiah would be born among them. All were then expecting him as they do at this day. Nay, in answer to Herod they said that he would be born in Bethlehem [Matt. ~5]. Even among the gentiles it was known that a great prophet would be born. Thus they could never say that they did not know of the advent, and consequently of the fact that it is he who was signified by all their worship and so by their priesthood and their leader. But that they wished to have as their leader the leader of the world, thus, antichrist or a false Messiah and, con sequently, the devil, is also well enough known ; for then, as at this day, they aspired after nothing else than that which pertains to such a leader, etc., etc. What kind of a king it will be who win rule over them is very clearly evident from the description. It is not the kind they wish for, but 1 the kind described elsewhere [I Sam. 8 11- 18 ) when they wished a king. According to that descrip tion, the king that was given them was rather the devil, for the description in that passage is the opposite of the present descrip tion of a king. Hence everyone can know that in the supreme sense it is God Messiah who is meant in this passage in Moses, etc., etc. . . .
1

Reading led for nec (nor).

556

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9-11 When thou art come into the land . . . There shall not be found in thee anyone that maketh his son or his daughter to pass through the fire . . . Or an enchanter . . . or a necro mancer. 1~ For everyone that doeth these things is an abomination unto J ehovah . . . 15 Jehovah thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; him ye shall obey. 16 According to all that thou didst ask from-with Jehovah thy God in Horeb . . . saying, I shall not add to hear the voice of Jehovah my God, and I shall not see this great fire any more, that I die not. 17 And Jehovah said unto me, They have well what they have said. 18 I will raise up unto them 2 a Prophet from the midst of their brethren, like unto thee; and will put my words in his mouth, that he speak unto them all that I shall command him. 19 And it shall be: a man who will not obey my words which he shall speak in my name, I will require it from-with him. 910 But the prophet, which shall presume to speak a word in my name, that I have not commanded him to speak, and which shall speak in the name of other gods, that prophet I say 2a shall die. 911 And if thou say in thine heart, How shall we know the word which J ehovah hath not spoken? 9l9l When a prophet speaketh in the name of J ehovah, if the word be not done, nor come to pass, that is a word which Jehovah hath not spoken, . . . 7474. Verse 15 seq. is a clear prophecy concerning the advent of God Messiah into the world. That He will be like unto Moses [vs. 15, 18] is because he was represented by Moses in this, that Moses led the people out of Egypt, and through him the law was published from Sinai, and representative worship instituted. He was also represented by Moses' leadership, in respect to the temptations in the wilderness, and by the fact that the people was given to Moses, as the Levites to Aaron. Therefore, because of
The Hebrew is thee.
\ Schmidius' substitute for and.

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this representation, it is said like unto Moses, who represented that God Messiah led Israel out of Egypt, that is, out of damnation and also out of temptations, in that he taught them the internal law, etc. Let the words of the text be well examined, and it will be evident that the several particulars fit in; and also that the words that precede and those that follow fit in with false messiahs. As regards the words in Deuteronomy 3410 [" There arose not a prophet since, like unto Moses"], these were added after Moses' death, being writte~ not by Moses but concerning him, for [other wise] they involve a contradiction. This is evident also from the words of the present chapter, verses 15 and 18.
DEUTERONOMY

XX

1 When thou goest out to battle . . . and seest . . . a people more than thou, be not afraid of them: for Jehovah thy God is with thee . . . ~ Therefore when ye are come nigh unto the battle, the priest shall approach and speak unto the people, 3, 4 And shall say unto them, Hear, 0 Israel, . . . let not your heart faint, . . . For J ehovah your God is he that goeth with you, to fight for you against your enemies, to save you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest perchance he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard? . . . let him also go and return unto his house, . . . 7 And what man is there that hath betrothed him a wife, and hath not taken her? let him go and return unto his house, . . . 8 And the officers shall add . . . What man is fearful and fainthearted? let him go and return unto his house, lest his breth ren's heart melt even as his heart. 10 When thou comest nigh unto a city to fight against it, thou shalt invite it to peace. 11 And it shall be, if it answer thee for peace, . . . all the people that is found therein shall be tributary unto thee, . 1~, 13 And if it will not enter into peace with thee, . . . thou 558

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shalt besiege it: And . . . thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little one, and the beast, and all that is in the city, . . . shalt thou take unto thyself as spoil . . . 15 Thus shalt thou do unto all the cities which are very far off from thee, . . . 16, 18 But of the cities of these people, which Jehovah thy God doth give thee for an inheritance, thou shalt save no soul alive. That they teach you not to do after all their abominations,

7475. The subject in this chapter is the true Israel who will be fit for warfare against the enemies of God Messiah. First they are instructed as to what kind of men these shall be (vs. 1-4)these words should be examined. But those of whom mention is made in verses 5 to 8 are they who are not yet fitted for this warfare, being those with whom there still remain loves which make the heart faint, and which must first be removed. If they are not removed, they are those in the end of days, of whom God Messiah speaks [Luke 1416- 24 ], who, being invited, refuse to come, and this for like reasons. Furthermore, verses 9 seq. treat of the war itself and its nature. The warrior will indeed bear himself exactly like the enemy; for that the enemy may be repelled, the warrior must answer with that which corresponds to what is in the enemy; thus he will remove the evils, etc., etc.
DEUTERONOMY XXI 1 If there be found in the land . . . one that is pierced, lying in the field, and it be not known who hath smitten him: ~ Then thy elders and thy judges . . . shall measure unto the cities which are round about him that is pierced. 8, 4 And it shall be, that as for the city which is nearest to him that is pierced, the elders of that city shall take the heifer of a bullock . . . And . . . shall bring down the heifer to a rapid stream, which is neither worked nor sown, and shall behead the heifer there in the stream. 5, 6 And the priests shall draw near; And all the elders

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of that city, standing by him that is pierced, shall wash their hands over the heifer beheaded in the stream: 7 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. 8 Make atonement for thy people Israel, whom thou Jehovah hast redeemed, and put not innocent blood in the midst of thy peo ple Israel. And the blood shall be atoned for them. 9 So shalt thou put away innocent blood from thy midst . . .

7476. As regards this ritual for the atonement of a near-by city, for the blood of one that has been pierced in the field, by one pierced in the field is signified one who, by means of some man or some thing, has turned aside from the true faith and so has died. Therefore, that neighboring things may not be held guilty, but that atonement may be made, this was done by means of a heifer, as stated in the text. By the heifer of a bullock 3 [vs. 3] is meant knowledge; consequently, that one is conscious in oneself, con scious namely, that one is guilty. By the beheading of the heifer [vs. 4] is represented ignorance, that is, that he is not conscious of it. This, moreover, is confirmed by their words (vs. 6, 7). Thus atonement is made because of ignorance. The supplication in verse 8 is to the Redeemer God Messiah. It is said a wild 4 valley which is neither worked nor sown [vs. 4], to the end that ignorance may be signified.
DEUTERONOMY XXI
10, 11 When thou goest forth to war against thine enemies, . and thou takest captivity captive, And seest in the captivity a woman beautiful in form and desirest her, and hast taken her to thee to wife;
The Hebrew is the herd. The autograph has t01-ridum (parched), but this is clearly a slip for hor ridum (wild, rough, savage). Vallem lwrr'idum is Tremellius' translation of the words rendered by Schmidius a rapid stream. The literal meaning of the Hebrew is a strong river, but the difficulty of reconciling this with the words that follow has led the translators to various renditions. Castellio has a waste valley,. the Vulgate a valley rough and strong,' Pagnini a strong torrent, which he explains in the margin as meaning a rough valley. The latter is the transla tion of the A.V. The Swedish Bible has a valley where is found water.

560

III Ad.

766~

DEUTERONOMY XXI:

1-~1

[7477

1~ [Then] 5 thou shalt bring her to the middle of thine house; and there she shall shave her head and do her nails; 13 And she shall put off the garment of her captivity from upon her, and shall sit in thine house, and bewail her father and her mother a month of days. And after that thou shalt go in unto her, and know her, and she shall be thy wife. 14 And it shall be, if she please thee not,6 and thou send her away to herself alone; yet selling, thou shalt not sell her for sil ver; . . . 15 If a man have two wives, the one loved, and the other hated; and they have born him sons, . . . and the nrstborn son was her's that was hated: 16, 17 Then it shall be, in the day when he shall give the in heritance to his sons, . . . he may not make the nrstborn son of the loved in place of the son of the hated, being the nrstborn: But he shall acknowledge the firstborn son of the hated, . . . the right of the nrstborn is his. 18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, . . . 19 [Then] 1 shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place; ~1 And all the men of his city shall stone him with stones, that he die: so shalt thou put evil away from your midst; . . .

7477. [What is said in verse 15], and also that they should take female captives as wives [vs. 11], was permitted them because of their disposition, seeing that they had no faith, thus, in case they then loved some other doctrine of faith; for they were left in freedom. As concerns things that are to be believed-but this must be understood in a sane sense--that is not pleasing to God Messiah which is not free and spontaneous. But this was pro hibited them, lest they fall into idolatry. And noW precaution is taken, this being signified by the whole of that rite which is here described, to wit, that if the female captive is beautiful in form (vs. 11), it being thus that sane doctrine is described, she shall shave
Omitted by Schmidius. The Hebrew is if thou delightest not in her.
T Omitted by Schmidius.

III Ad. 7663

561

7477]

THE WORD EXPLAINED

the hairs of her head and do her nails (vs. 1~), that is, shall put off all things unclean, being those which defile the doctrine of true faith. She shall also put off the garments of captivity (vs. 13), being those exterior things now treated of. She shall then bewail her father and mother for a month (vs. 13), meaning that she shall entirely remove herself from her former doctrine. Then she will be received into the church. But because she cannot be very healthy, there is left to the man the right of repudiating her [vs. 14]. Therefore what follows (vs. 15-17) is concerning two wives, that the first-born son, even though he be from the hated wife, shall be the heir. This likewise indicates that it was per mitted them [to have more than one wife] because of the hardness of their heart, etc., etc. [Matt. 198 , Mark 105 ]. The text then continues concerning a stubborn son, that he shall be stoned [vs. 18-~1]. By a stubborn son are meant all those who do not obey the Word of God Messiah who is represented by the father; thus, who do not obey His church which is the mother. By this son is likewise meant every doctrine of evil faith, that is, every perverse doctrine. Therefore, if love toward the son prevails over love toward God Messiah [as God Messiah himself says (Matt. 1037 ) ],9 man will not remove evil from himself, etc., etc.
DEUTERONOMY

XXII

1 Thou shalt not see thy brother's ox or his cattle driven off, and hide thyself from them: returning, thou shalt return them unto thy brother. ' ~ And if thy brother be not nigh unto thee, or if thou know him not, thou shalt gather it into the midst of thine house, and it shall be with thee until thy brother seek after it, and thou shalt restore it to him again. 3 So also shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother's, which is lost from him, and thou hast found: thou may est not withdraw thyself. 4 Thou shalt not see thy brother's ass or his cattle fall down by the way, and withdraw thyself from them: lifting, thou shalt lift it up for him.
The words in brackets are substituted for four dashes in the autograph, indicating that something further was to be supplied.
56~

DEUTERONOMY XXII: 1-29

5 The garment of a man shall not be upon a woman, neither shall a man put on a woman's garment: for whosoever doeth so is an abomination unto J ehovah thy God. 6 If a bird's nest chance to be before thee in the way in any tree, or on the ground; either young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: 7 But, sending, thou shalt send the dam away, and take the sons to thee; that it may be well with thee, and thou prolong thy days. 8 When thou buildest a new house, thou shalt make a circuit for thy roof, that thou put not blood upon thine house, if falling, one fall therefrom. 9 Thou shalt not sow thy vineyard' diversely: lest the harvest from thy seed which thou hast sown, and the produce of thy vine yard, be holy. 10 Thou shalt not plow with an ox and an ass together. 11 Thou shalt not put on a garment mingled of wool and linen together. 13, 14 If a man take a wife, and go in unto her, but hate her, and put an evil name upon her, and say, . . . I found not virgi~ities in her: 16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, but he hateth her; 17 And, 10, he hath laid on scandals of words, saying, I found not the virginities of thy daughter; and these are the virginities of my daughter. And he 1 shall spread the cloth before the elders of the city. 18, 19 And the elders of that city shall take the man and chas tise him; . . . and she shall remain his wife; he may not put her away all his days. 20, 21 But if the word be the truth . . They shall bring out the damsel to the door of her father's house, and the men of the city shall stone her with stones that she die: . . . 23, 24 If it be that a damsel, a virgin be betrothed to a man, but a man find her in the city, and lie with her; ye shall stone them with stones that they die;
o
0 0 0 0

The Hebrew is they.

563

7478-7480]

THE WORD EXPLAINED

~5 But if the man . . . have seized hold of her and lain with her: the man only . . . shall die: ~8, ~9 If a man find a damsel, a virgin, which is not betrothed, . . . and lie with her, . . . The man . . . shall give unto the damsel's father fifty of silver, and she shall be his wife; . . .

7478. In their spiritual sense, all the words contained in this chapter clearly involve that the church, and consequently faith, must be uninjured and is in no way to be violated; in verses 1 to 4, that they shall lead their brother and all things that concern his erroneous doctrine back to the way. The words that follow to the end of the chapter, one and all, involve that there be a true doctrine of faith, and that it shall in no way be violated nor com mingled with things which defile it, etc., etc. 7479. [Thou shalt not see thy brother's ox or his cattle driven off, and hide thyself from them: returning, thou shalt return them unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, thou shalt gather it into the midst of thine house . . . until thy brother seek after it, . . . So also shalt thou do with his ass; and . .. with his garment; and with every lost thing of thy brother's, which . .. thou hast found . . . . Thou shalt not see thy brother's ass or his cattle fall down by the way, . . . lifting, thou shalt lift it up for him], vs. 1-4. This means that one who is a brother and who is meant by brother must lead another from any error, back to the way. For this reason many things are here enumerated which involve the things that lead man into errors; thus, if an ox or cattle go astray (vs. 1) that is, if those things go astray which are in man's natural mind, such as the sciences and things natural which make man go astray. He must do this prudently (vs. ~). So likewise with all such things as are signified in the spiritual sense by an ass and a garment (vs. 3)-by an ass being signified natural things which are of service, and by a garment, as said above [n. 6549], corporeal things which make man serve--consequently, in general, with everything which is lost. So when they fall down in the open (vs. 4), that is, when they do not know or do not have the true knowledges of faith. These qualities are qualities of the internal man, whose charity is here signified. Hence the laws here laid down. 7480. [The garment of a man shall not be upon a woman, nei
564 III Ad. 7664-7666

DEUTERONOMY XXII: 1-8

[7481-748~

ther shall a man put on a woman's garment], vs. 5. This signi fies that no one ought to change his nature. A woman shall not put on the nature of a man, and so wish to domineer; nor shall a man put on the nature of a woman, and this lest he suffer the woman to domineer over rum, this being contrary to the precept of God Messiah, which was given to man after the fall [Gen. 316 ]. A man must put on a disposition by means of the understanding, but a woman must put on the understanding from a man; for the man must instruct her, she being so born that she is ruled by her affec tion if by herself. It is in the human mind that such a marriage is formed. Moreover, in the inmost sense, these same words in volve faith and the doctrine thereof, wherein love ought to pre dominate, love being the soul of faith. This is the case in a state of integrity and consequently, in the kingdom of God Messiah when there will be another precept; for the man will then leave father and mother and cleave to his wife [Gen. ~24]. In this state all are virgins; hence the church, called a damsel, a bride, etc., where is one Man, God Messiah, etc., etc. 7481. [If a bird's nest chance to be before thee . . . either young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young: But, send ing, thou shalt send the dam away, and take the sons to thee], vs. 6, 7. These words involve that which takes place in the regenera tion of man. The dam of young birds is intelligence born from the knowledge of truth and good. The young birds are truths and, in the inmost sense, the truths of faith, being thus such things as man learns from the Word of God Messiah, etc., etc. It is these, that is, it is the reformed mind that is represented as to be taken up, and not that intelligence which is born of natural sci ence; for when man is reformed, this is lost, and those things re main which, as just said, are signified by the young of birds. 7482. [When thou buildest a new house, thou shalt make a cir cuit for thy roof, that thou put not blood upon thine house, if fall ing, one fall therefrom], vs. 8. There should be no circuit 2 on
The Hebrew word which Schmidius translates ambitus (a circuit) occurs only once in the Bible, and the context has led translators to render it variously as battlement, circular wall or breastwork. It comes from a root meaning to go round, and Schmidius' translation is literal. His context, however, indicates that he used the word as meaning a circular fence, whereas amb-itus means sim ply a ci7'cuit, circumference, periphery, the edge of a circle. Swedenborg's

III Ad. 7667-7668

565

7483-7484]

THE WORD EXPLAINED

the roof lest a man should fall. The circuits of a roof are all those things which make man fall or lapse from the doctrine of faith, and so from higher things to lower; for things which are more interior must not look outward. The house is the spiritual mind; in the inmost sense, the celestial mind. This must not look outward toward nature for then the man falls. He likewise falls from such things by means of the doctrine of those who do this. All interiors should be called forth from things more interior, and these from things inmost, and so, in order, from God Messiah, etc., etc. What is contained in verse 9 clearly involves that faith must be uninjured and must in no way be commingled with idolatry. So likewise what is contained in verses 10 and 11. 7483. Verse 13 seq. involves that faith and consequently the church must be inviolate and must be a virgin. He who has been educated in true faith and yet does not love it, must never desert it; otherwise he must change it, etc., etc. DEUTERONOMY XXIII

1-3 He that is wounded in the stones, or hath his privy mem ber cut off . . . A bastard . . . An Ammonite or Moabite shall not enter into the congregation of Jehovah even to their tenth generation . . .
7484. Here are recounted those who cannot enter into the king dom of God Messiah. By the things and men here mentioned are meant various wicked deeds and infidelities with which, when a man is imbued with them, he cannot be regenerated and cannot enter into the kingdom of God Messiah. See Paul concerning the works of the flesh, these being recounted, and also that they will abomi nate all,spiritual cleanness, etc., etc. [Gal. 517- 21 ]. DEUTERONOMY XXIV 1 When a man hath taken a wife, and known her, and it come to pass, if she find not grace in his eyes, because he hath found in
comment suggests that, having this meaning in mind, and writing hastily-and there is abundant evidence of this-he assumed a Mt, and understood the text as meaning that a roof was not to be made with a circuit or bare edge.

566

III Ad. 7669-7670

DEUTERONOMY XXIII: 1-3-XXV: 1-3

[7485-7486

her the nakedness of a thing: let him write her a bill of divorce ment, and give it in her hand, and send her out of his house. ~ And let her depart out of his house, and she may go and become another man's. 3, 4 And if the latter man hate her and write her a bill of divorcement . . . Her former husband . . . may not return to take her.

7485. That it was allowable at that time to give a bill of divorce was clearly in order that it might be represented that they seized upon a doctrine of faith other than that of the true church; for they were utterly prone to idolatry and to the embracing of any kind of idolatry. Therefore this was permitted because of the hardness of their heart, according to the Word of God Messiah [Matt. 198 , Mark 105 ] ; but in the Ancient Church it was not so. lt is not said of Abraham nor of any other that he put away [his wife]. This is confirmed by what follows, etc.
DEUTERONOMY

XXV

1 If there be a controversy between men, they shall go unto judgment that they may judge them; and they shall justify the righteous and condemn the wicked. ~ And it shall be, if the wicked man be a son of strikings, the judge shall cause him to be thrown down, and he shall beat him before him, in number according to the deserving of his malice. 3 Forty times shall he beat him, and shall not add: lest per chance he add in beating him above these many stripes, and thy brother be deemed vile in thine eyes.

7486. The wicked man or the one at fault is to be beaten forty

times. This involves the same thing as the number forty, so often previously mentioned, namely, captivities and temptations. More over, all sea:rchings out are done in forty days of times; as, for instance, the captivity of the people in Egypt, their wanderings and temptations in the wilderness, their searching out of the land of Canaan, etc. These involve the time of the Messiah's tempta tions in the wilderness, see above [n. 7113]. This number forty comes from six weeks. Thus 8 the forty-two weeks will be fulfilled.
Reading lie for si (if).

III Ad.

7671-767~

567

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THE WORD EXPLAINED

But for the holy this will be holy, and for the profane, profane, the judgment coming at the end of the sixth week. Therefore now, when treating of a fault and its punishment, it is said that it will be excessive if the man should receive more stripes, and that he would then be deemed vile or profane. This law therefore took its origin from the temptations of the Messiah. DEUTERONOMY XXXI 16 And J ehovah said unto Moses, Behold, thou shalt lie down with thy fathers; . . . 19 Now therefore write ye this song for you, and teach it the sons of Israel . . . that this song may be a witness for me against the sons of Israel. !!l0 When I shall have brought them into the land . . . but they shall have eaten and been filled, and become fat; and shall have turned back unto other gods, !!l1 And it shall come to pass . . . that this song shall answer before them as a witness; . . . !!l!!l Moses therefore wrote this song the same day, and taught it the sons of Israel. !!l4 And it came to pass, when Moses had made an end of writ ing the words of this law in a book, . . . !!l5, !!l6 Moses commanded the Levites, . . . Take the book of this law and put it at the side of the ark of the covenant of Je hovah your God, that it may be there for a witness against thee. 30 And Moses spake the words of this song in the ears of all the congregation of Israel . . . DEUTERONOMY XXXII 1 Rearken,O ye heavens, for I will speak; and hear, 0 earth, the words of my mouth. !!l My doctrine shall drop as the rain, my word shall distil as the dew; as the small rains upon the grass, and as the showers upon the herb: 3 For I will preach the name of Jehovah: Give ye greatness unto our God. 4 The Rock whose work is perfect: for all his ways are judg 568

DEUTERONOMY XXXI: 16-XXXII: 1-17 ment, a faithful God of truth; 4 nor in him is perversity; just and right is he. 5 They have corrupted themselves, nothing: 5 his sons are blemishes, a perverse and crooked generation. 6 Do ye thus requite this to J ehovah, 0 foolish people and unwise? is not he thy father that possesseth thee? he hath made thee, and prepared thee. 7 Remember the days of eternity, consider the years of a generation and generation: ask thy father, and he will shew thee; thy elders, and they will tell thee. 8 When the Most High gave the inheritance to the nations, when he separated the sons of man,6 he set the bounds of the peoples according to the number of the sons of Israel. 9 For the portion of Jehovah is his people, Jacob is the cord of his inheritance. 10 He found him in a desert land, and in emptiness, a howling, a solitude ;he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, hovereth over her young, spreadeth abroad her wings, taketh him, beareth him on her wings: 1~ Jehovah alone leadeth him, and there is no strange god with him. 13 He maketh him to ride upon the high places of the earth, and feedeth him with the produce of the fields; [and] 7 he maketh him to suck honey out of the rock, and oil out of the stone of the rock; 14 Butter of the cow, and milk of the flock, with the fat of lambs, and of rams of the sons of Bashan, and of goats, with the fat of kidneys of wheat; and thou didst drink the blood of the grape pure. 15 But when Jeshurun waxed fat, he kicked; when thou art waxed fat, thou art grown thick; thou art covered over; he forsook God which made him, and despised the rock of his salvation. 16 They provoked him to zeal by strange ones; by abominations they made him angry. 17 They sacrifice unto demons, not to God; to gods whom
See n. 7490 See n. 7491 See n. 7493 , Omitted by note. note. note. Schmidius.

569

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THE WORD EXPLAINED

they knew not, to new ones come from nearby; and your fathers feared them not.

7487. [Hearken, 0 ye heavens, for I will speak; and hear, 0 earth, the words of my mouth], vs. 1. This song, dictated by Je 19- 21 ), treats of this hovah, as we read in the preceding chapter people, that it was chosen above all others and yet corrupted itself and became perverse, and that the gentiles were then chosen in its place; and, furthermore, of other things which are clear from the series itself. In the present verse, it is said that all the heavens, that is, all heavenly angels [are to hearken J. Spirits who have lived after the death of the body, are all the heavens, three in num ber, which shall hearken, being called to give witness, as is evident from the preceding chapter (31 19- 21 ). This involves the time of the last judgment, or the day of visitation. All in the entire earth are also called to give witness. The words of the mouth of J e hovah are all the words which God Messiah has spoken concerning them. Specifically they are the words in the present chapter. Being thus exhorted, the whole of heaven and the whole of earth are to hearken and attend to an the words concerning them from beginning to end. Here, by the words of His mouth are meant the words of God Messiah himself when he came into the world, for throughout the song it is the Rock that is treated of. Here God Messiah spoke through his angel, who speaks in the name of God Messiah, and also, after the manner of angels, in his .own name. Therefore Moses did not speak here, nor is he to be excepted. 7488. [My doctrine shall drop as the rain, my word shall distil as the dew; as the small rains upon the grass, and as the showers upon the herb], vs.~. He now speaks in the name of God Mes siah and declares his doctrine, this being compared here as else where to rain from heaven and to the dew which falls in the time of morning and renders the grass and the herb fertile. The grass is that in human minds which flourishes from this doctrine, and the herb, elsewhere called the harvest or the herb of the field, that by which the human mind is nourished. It is intelligence by which it flourishes, and love by which it is nO\lrished. 7489. [For I will preach the name of Jehovah: Give ye great ness unto our God], vs. 3. Now the angel speaks in his own per son. To preach the name of J ehovah is to preach the name of God

un

570

III Ad. 7673-7675

DEUTERONOMY XXXII: 1-7

[749O-749~

Messiah who is also called the Rock (vs. 4, 13, 15, 18, 31). He speaks thus to all the h~avens and to all lands. Every supplica tion commences from his name. As to what the name of Jehovah is, this is presently explained in the next verse, his name involving all that which Is, and thus which is in him. The first thing that is preached is this: Give greatness unto our God. By greatness likewise is meant all things that are in God Messiah, for they are greater than can ever be expressed; they also involve more than can be expressed by any other word, save 8 one which is indeter minate. 7490. [The Rock whose work is perfect: for all his ways are judgment, a faithful God of truth; 9 nor in him is perversity; just and right is he], vs. 4. Here, as seen in every other passage, the Rock is God Messiah. He is so called from sublimity, from strength, and from holiness, inasmuch as the temple and altar, being of stone, are also rocks (see verses 13, 15, 18, 31). Whose work is perfect. Perfect involves everything that has ever been created, and also every good thing, as in the book of creation [Gen. 1, vs. 4, 10, etc.]. All his ways are judgment, because all his ways, that is, all his works, look to judgment as the end of all. His ways are also Laws which likewise are called judgments. Wherefore the text continues: A faithful God of truth, that is, faithful and true, and then adds, just and right. 7491. [They have corrupted themselves, nothing: 1 his sons are blemishes, a perverse and crooked generation. Do ye thus requite this to Jehovah, 0 foolish people and unwise?], vs. 5,6. The text now passes on to a lamentation over the people, that it has cor rupted itself, has become nothing, is a blemish, a perverse genera tion and crooked, stupid, unwise. 7492. [Remember the days of eternity, consider the years of a generation and generation: ask thy father, and he will shew thee; thy elders, and they will tell thee], vs. 7. Here is brought to mem ory the first creation which is called the days of eternity; also the
8 Reading quam for qua6 (which). Schmidius' translation a faithful God of truth is probably a slip for either a faithful God or a God of truth, for his second edition has a God of faithfuln688. The Hebrew is a god of truth. 1 Schmidius explains this by adding italicized words, viz., "who ar6 noth ing." Swedenborg's interpretation is th6y ar6 nothing. The Hebrew is simply

DOt.

III Ad. 7676--7678

571

7493-7494]

THE WORD EXPLAINED

times that follow even to Abraham, these being indicated by the years of a generation and generation; moreover, their fathers, Abraham, Isaac, J acob, who are called thy father in the singular; and, finally, the present times, which are signified by thy elders. 7493. [When the Most High gave the inheritance to the na tions, when he separated the sons of man, 2 he set the bounds of the peoples according to the number of the sons of Israel. For the portion of J ehovah is his people, J acob is the cord of his inherit ance], vs. 8, 9. All these [namely, "thy father" and" thy elders" (vs. 7)] will say that he has set the bounds of the peoples according to the number of the sons of Israel; that is to say, that he has instituted the church and so likewise his kingdom according to all that is said of the tribes of Israel, the bounds of the peoples being all those things which their names signify in the inmost sense. Thus he instituted his church long before, namely, when the Most High gave the inheritance to the nations; for the nations were chosen first of all, the people called Jacob having been chosen later, when worship yielded to idolatry. When he separated the sons of man; that is to say, he gave the inheritance to the nations when he separated the sons of man, that is, distinguished them from those who are said not to be men. Thus, all those who are mentioned in the preceding verse would tell them that it is the gen tiles who have been chosen. The gentiles are those who are called a people, the portion of J ehovah, that is, of God Messiah. As re gards the people J acob which intervened, the text now treats of this people, namely, that they were adopted; and they are called the cord of his inheritance, being the people to whom the inherit ance was measured out or ascribed. 7494. [He found him in a desert land, and in emptiness, a howling, a solitude; he led him about, he instructed him, he kept him as the apple of his eye], vs. 10; meaning that they were adopted when they were entirely empty, namely, in a desert land where was no harvest; that is, when they were not imbued with any doctrine of faith and so were empty, he being called empty and void who has nothing of truth and good. One who is devoid of all intelligence and charity is also empty and is deprived of the leading of angels of God Messiah. Such a mind is called an
The Hebrew is Lldam which means man. as Adam.
57~

In the A. V., it is transliterated

III Ad. 7679-7680

DEUTERONOMY XXXII: 8-14

[7495-7497

empty house, etc. [Matt. 1~44]. In a howlimg, thus, in misery or a miserable state like one who wanders in solitude. " To lead one about" means to lead him from a false faith to the true. This is done by circuitous paths, for man cannot be turned from wicked ness straightway; it is done by instruction, for which reason the text continues, he instructed him; and also, inasmuch as he is empty, by the presence of His angels and by their guardianship. As the apple of his eye, that is, as one who is continually under his eyes; one whom he beholds, and thus of whom he has constant care. 7495. [As an eagle stirreth up her nest, hovereth over her young, spreadeth abroad her wings, taketh him, beareth him on her wings], vs. 11. Here is described the love of the Most High, this love being expressed by the care which the eagle has for its young-that is, its nest-whom it cherishes and guards, and then lifts them up from earth to heaven. 7496. [Jehovah alone leadeth him, and there is no strange god with him. He maketh him to ride upon the high places of the earth, and feedeth him with the produce of the fields; (and) 3 he maketh him to suck honey out of the rock, and oil out of the stone of the rock], vs. 1~, 18. Thus he now so guards and protects him, that no spiritual enemy [can attack him], the enemy being the strange god; for all strange gods are enemies, being the devil and his crew. How he carries him upon his wings, and lifts him on high toward heaven, and entirely removes him from worldly things, is now described. It is expressed by his [making him] to ride upon the high places of the earth, the high places of the earth be ing those things which are above every doctrine and science of the world. This is done when he is fed with the produce of the fields, that is, with bread, and so with every heavenly food, this being called honey out of the rock; and with felicity and preeminence, this being the.oil out of the stone of the rock. This is the effect of the doctrine of God Messiah. 7497. [Butter of the cow, and milk of the flock, with the fat of lambs, and of rams of the sons of Bashan, and of goats, with the fat of kidneys of wheat; and thou didst drinlc the blood of the grape pure], vs. 14. Here, in a style which is wholly prophetic, celestial things, being things which come forth from love, are expressed by means of fats of every kind, understood both generally and spe
3

Omitted by Schmidius.

In Ad. 7681-7683

578

7498-7499]

THE WORD EXPLAINED

cifically. By the fat of kidneys of wheat are meant celestial things together with things spiritual. By the blood of the grape are . meant those things which are signified by wine which, moreover, is a symbol of blood. These words concern the times when the peo ple have come into the land of Canaan and so have been lifted up into heaven, as it were, and filled with all food, both celestial and spiritual; for all celestial and spiritual food was. in abundance. Moreover, by rams of the sons of Bashan are meant the fattest rams, Bashan being in the most fertile country. 7498. [But when Jeshurun waxed fat, he kicked; when th01[ art waxed fat, thou art grown thic!c; thou art covered over; he forsook God which made him, and despised the rock of his salvation], vs. 15. Here also it is fat that is meant, being that which is worldly, terrestrial, natural and corporeal; for when man abounds in all riches, he kicks, that is, he rejects those things which are spiritual and celestial. He throws the rider down, as it were. He wills [to go J not forward but backward; thus he refuses and despises. "To grow thick" means not to understand because covered over with such fat, that is, with such abundance. Thus he forsook God, the rock of his salvation, that is, God Messiah; for he puts salva tion in things worldly and corporeal, etc. 7499. [They provoked him to zeal by strange ones; 4 by ab01n inations they made him angry. They sacrifice unto demons, not to God; to gods whom they knew not; to new ones come from nearby; and your fathers feared them not], vs. 16, 17. By strange gods they provoked God Messiah to zeal, that is, to anger; that is to say, they so provoke him that he turns his faces away when they practice actual idolatry, this being an abomination at which he can never look. Hence zeal and anger are predicated of Him, for then the devil is given an opportunity of tormenting man. This is more clearly evident from verses ~o and ~l. "Vhat is de scribed is idolatry, namely, that they sacrificed to demons who are not gods, nay, to demons who were in the land of Canaan and were unknown to their fathers. Therefore they are called new gods and gods from nearby, that is, gods who were made such at the time when they were living. That their fathers had not feared these gods, means that they had been unknown to them. That they adored new gods and gods [not] previously known, is deemed
Schmidius adds the word gods, i.e., " strange gods."

574

III Ad.

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DEUTERONOMY XXXII:

15-~6

[7500-7501

a worse crime than the adoring of those who were gods in the time of their fathers.
DEUTERONOMY

XXXII

18 The Rock that begat thee thou hast given to oblivion, and hast forgotten God thy Former. 19 And 'when Jehovah saw it, he despised them, because of the provocation of his sons, and of his daughters. ~o Therefore he said, I will hide my faces from them, I will see what their posterity shall be. For they are a generation of perversions, sons in whom is no faithfulness. n They have moved me to zeal by not God; they have pro voked me to anger with their vanities: therefore I will provoke t.hem to zeal by not a people; by a foolish people, I wiU move them to anger. !2~ For a fire is kindled in mine anger, and shall burn unto the lowest hell: and shall consume the earth and her produce, and set on fire the foundations of the mountains. !23 I will empty out evils upon them; I wiil spend mine arrows in them. . ~4 They are faint with hunger, and devoured with burning heat, and sad destruction: I will also send the tooth of beasts upon them, with the poison of reptiles of the earth. 6 ~5 The sword without shall bereave, terror from the cham bel's; the young man and the virgin, the suckling with the man of old age. ~6 I said, I will cast them out into the outermost corners: I will make the remembrance of them to cease from man:

7500. [The Rocle that begat thee thou hast given to oblivion, and hast forgotten God thy Former], vs. 18. That the rock be gat them means that He willed [to form] them anew, thus to re generate them. Therefore he is called the Former. 7501. The words in verse 19 and the following verses are in accordance with the law of retaliation, which draws its origin from the fact that what is in man, that same is predicated of God Mes siah. Thus, when man is in shade, God Messiah appears to him as
'The Hebrew is of the d'U8t.

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THE WORD EXPLAINED

a shade or cloud; when man is in devouring fire with smoke, then it is thus that God Messiah appears to him, although the exact op posite is the fact. Thus an opposite is sometimes presented as something entirely opposed to it, as might be illustrated by sundry examples. Here then anger and fire, etc., is predicated [of God], when these are in the perverse man. It is from this that the law of retaliation takes its origin; for the man brings it upon himself. Thus, when he turns his faces away from God Messiah and lives perversely or in inverted order, and looks downward, looking merely to nature, the world, and the earth, it is the man who then looks downward or turns his faces away; 6 therefore, this is predi cated of God Messiah, when yet, as was said, the exact opposite is the case; as, for instance, in temptations, when His presence is closer, in order that he may elevate man or lift him upward. This is expressed in the text by the words J ehovah saw it, he despised them, because of the provocation of his sons, and of his daughters [vs. 19] ; likewise by what is said in verse ~O: I will hide my faces; and in verse ~1: They have moved me to zeal, and from the law of retaliation shall themselves be provoked to zeal; for the punish ment is wholly the result of the man's state, and God Messiah then permits it, by withdrawing his hand; and he may be said to turn away his face. So likewise in verse ~~: Fire shall burn unto the lowest hell, and the words that follow. These are the judgments of God Messiah which are the consequences when man is of such a . character. 7502. Again verses 18 to ~6. But these verses now treat of those who have succumbed after temptations and of whom all hope of their being set erect or of the possibility of their being lifted upward, is lost. They live in such a state that these consequences follow. They are punished by the law of retaliation. As men who hold God Messiah in hatred, they cannot live in his love, al though God Messiah loves them. But here, it is spiritual punish ments that are meant, which, however, are set forth by bodily pun ishments. These were inflicted on the body also, according to the rule of representations; for inasmuch as they were corporeal men, etc., every spiritual ill then fell into some ill of the body. So now in the spiritual sense, the rock (vs. 18) is God Messiah, and thus
This part of the paragraph is emphasized hy " Obs., Obs.," written in the margin.

576

III Ad. 7688

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18-~6

[750~

faith, together with those things which are the fruits of faith, such as intelligence and charity, or a holy light and flame, being the life of the regenerate man. It is these that begat them, for , these are in their soul. But because the way to the tree of life was closed, and men were thus cast out of paradise, what follows is expressed by this, namely, that they have given the Rock to oblivion and have forgotten God their Former. Therefore, as said above En. 7501], it follows from the law of retaliation that God Messiah despises them because of the provocations of his sons and of his daughters [vs. 19], his sons and daughters being those things which are born from faith, and, in the opposite sense, those which are born from their perverse faith, being the things which provoke. As to their posterity (vs. ~O), in the proximate sense this signifies their descendants; but here it signifies what they will do before they die. 1 Their sons also are designated by infidelity, it being said they are a generation of perversions, sons in whom is no faithfulness. Infidelity is also called vanity (vs. n), for it has taken the name of God Messiah in vain. To provoke to anger by [not] a people and by a foolish people means by a people that is unfaithful and idolatrous, thus by idolatry, this being signified by a foolish people. To consume the earth and her produce (vs. ~~) means to consume all that which is born from unfaithfulness, and which is the opposite of true faith. Thus, what is meant is a: damned land, and this is the wilderness which results when the produce has been destroyed. The foundations of the mOUlntains 8 likewise means infidelity, for their infidelity is also called a rock (vs. 30-31, 37). Their foundations shall be set on fire when it burns unto the lowest hell. From this it is also clear that there are degrees of hell as there are degrees of evil and of pains and punishments. Here the punishment is of the direst kind because they were in light. The arrows (vs. ~3) are the spiritual punish ments with which they are pierced when pains Penetrate to their heart. Wherefore these arrows are also called evils. Thus the punishments of evil are said to be arrows. Hence, then, the hun ger (vs. ~4), because of the wilderness or the produce that is de stroyed. When there is no faith, there is a predication as of emp
, In Tremellius and the A.V., the Hebrew word which Schmidius translates thei'l' post61'ity is rendered their latter end,' its literal meaning is what is after them. . The autograph has thei,' mountains.

III Ad. 7688

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THE WORD EXPLAINED

tiness; and so also of hunger, being a hunger which is not joined to any appetite for good and truth, but a hunger appetizing evil and falsity. Hence comes their nourishment. Devoured with burning heat, and with pestilence most bitte1' 9 or sad destruction. The nature of their state can be gathered from these diseases, it being their mind that is affected by them. The diseases are predi cated from what has preceded and from what follows, for they are affected by all diseases; but, according to their state, they are affected by those which correspond to their kind of evil. By the tooth of beasts is meant the resulting remorse of natural men; and by the poison of 1'eptiles of the earth, that is, of all serpents, the poison of corporeal evils. The order is wholly inverted; for their soul is then an earthly or corporeal soul, etc., and from this, prog ress is then made to their interiors, which are utterly bad, being infected by things corporeal. The sword (vs. ~5) is the anger which will then bereave them, and so take away all faith. Bereave ment is then the predicate, as were emptiness, void, solitude, hun ger. Terror from the chambers, that is, from interiors, from their soul, it being from this that terror comes, whence is gnashing of teeth, etc. All the ages during which they have contracted these evils are then expressed by a young man, a virgin,a suckling, and a man of old age. That idolaters were slain, even to their in fants, represented that all things were wiped out, even from the seed, the seed being the infants, and so forth. Thus, every fruit was destroyed, all produce, every tree. This is predicated of those who are evil even to their interiors. To cast them out even to the outermost corners (vs. ~6) means to the lowest hell, for the lowest and the outermost signify the same thing. But it is here said outermost on account of what follows, inasmuch as the re~ membrance of them will be wiped out; for the remembrance of them would disturb the peace of the sons of God Messiah.
DEUTERONOMY

XXXII

~7 Were it not that 1 feared the anger of the enemy, lest per chance their enemies should abominate; 1 lest perchance they should say, Our hand is high, and Jehovah hath not done all this.

Tremellius has pestilence most bittel', and Schmidius sad destruction. Hebrew is bitter destruction. 1 The Hebrew is sho1tld find it strange.

The

578

DEUTERONOMY XXXII:

~5-43

~8 For they are a nation lost to counsels, neither is there any understanding in them. fl9 Would that they were wise, that they understood this, that they considered their latter end! 30 How could one [chase] 2 a thousand, and two put ten thousand to flight? is it not because their rock hath sold them, and Jehovah had shut them in? 31 For their rock is not as our Rock; [nor] 3 are our enemies judges. 3fl For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, clusters of bitterness unto them. 33, The poison of dragons is their vine, and the cruel gall of asps. 34 Is not this concealed with me? sealed up among my treasures? 35 To me belongeth vengeance, and retribution; their foot shall waver in time: for the day of their destruction is at hand, and the things that shall come upon them make haste. 36 For Jehovah shall judge his people, and repent himself over his servants, when he seeth that the hand is departed, and there is none shut in and left; 37 And it shall be said,4 Where are their gods, the rock in whom they trusted? 38 Which did eat the fat of their sacrifices; which drank the wine of their drink offerings? let them rise up and help you; let a hiding place be over you. 39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I have smitten, and I will heal; neither is there any that delivereth out of my hand. 40 For I have lifted up to heaven my hand; and have said, I live for ever. 41 If I shall sharpen the lightning of my sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will pay back them that hate me. 4fl I will make mine arrows drunk with blood, and my sword
2 Omitted by Schmidius, but supplied in his Errata. Added by Schmidius. The Hebrew is and he shall say.

579

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THE WORD EXPLAINED

shall devour flesh; with the blood of the pierced and of captivity; with the gall of the revenges of the enemy. 43 Sing, 0 ye nations, his people: for he will avenge the blood of his servants, and will render vengeance to his enemies, and will make atonement for his land, his people.

~qJ) Here now is a ray of mercy in the midst of darkness. He remembered his eople Is!:.ael. It is not the enemy whose anger he fears [vs. ~7], but it is the same as before En. 7360], namely, that the spiritual enemy would speak as here follows, and so would be a stumbling block for the people of Israel; 6 sayin that the have been re' ected, of whom He had s oken so well and whom He had ~hosen-but chosen with a cove~~-T~re t~ov;na~t is p;emised, ~d this ~ong uttered, that it might be a witness against them [chap. 31 19 ] ; thus that they might have no stumbling block from this source. For the enem or the devil ~nd his cr~,_or those who suffer themselves ta-be...Iuled by 12im, ( then say: "Our hand is high, and God Messiah hath not done all this," persuading themselves that the punishments of evil come from them, nor knowing otherwise; and so glor in in thei ower, which is the oweI' of the devil, and boasting of it. But then comes the reason why this was so done, that is, why it was left to the devil to inflict that punishment, namely, because they were a n(Jion lost to counsels (vs. ~8), that is, to counsels from interiors. Hence t~! c~yns.g~ fn>m-iheir own. natura 's.pas.iiion. Thus they have no un standing...o ) truth, and when there is no understanding of truth, the man is lost. So Ion er ..~an ( understand truth, there is hope of emendation. This understand ing, however, is outside him; and yet there is something in their fire which admits that light. The case, however, is different when n uch under~tanding is possible. But there is again a difference between knowing truths and understanding them. Understanding ( is aceom amed with some a li~, for the man admits-that he k~tc" etc~ In verse ~9 comes a sigh fromthemercy of God Messiah, as he says : Would that they were wise, that they under stood this, that they considered their latter end! This is the same thing as when the Messiah wept over Jerusalem [Matt. ~337 ; Luke
This first part of the paragraph is emphasized by "Obs., Obs.," written in the margin.

580

III Ad. 7689

DEUTERONOMY XXXII:

~7-43

[7503

1334 ], the words being almost the same, namely, that something o a ~Jtositio!!...ma'y be left, from which to make possible an application of that which is within wisdom and intelligence, etc., etc., Then, by degrees, the prophecy passes from mercy JgJh~r s n whiclLV{as pr~vio!:!.sl'y proclaimed,J!-"en..io the p_oint of declarin themJ;oJ?e of the vine 0 S odom, of the t1.elds _0 Gomorrah. The poison of dragons is their vine, and the cruel gall of asps [vs.) 3~, 33], than which ~othing .l!.-arsher caI!. ~id. Would that they understood (he says), that they considered their latter end. ThiS will be, that such will be the i~tence of those who boast of t ell' ower, t at a SIllO' e man of faith and truth will ut to Hi ht Jf a thousand; and two, ten thousand (vs. 30); see above [ n. 665-66]. Such will bethe ~r to theiLboastLuLmrrds in verse ~7. This will come to pass when God Messiah has sold them, ( that is, forsaken th~m, a.d shut the"'!..!:.n [vs. 30], that is;- e vered them u. It is the same here [as above, n. 7501] in that it is they who have sold themselves and delivered themselves up. Thus the angel of God Messiah declares to all the heavens and to the whole world [vs. 1], that our Rock, that is, God Messiah, and thus power and strength, is ~their ro~k (vs. 31) or as their ~ower, of which they boast, this~g such that one will put a ( thousand to 'fh t, and two -len thousand. Thus the evil have ~ power. This is expressed as follows: N o-:;:o,re- o;;;;r-enem~es j ges; for the devil will not judge nor can he make any judg( ment as did the judges of that time who were the leaders and stood in place of kings. The words in verse 3~ are more direful than 'lean be eXp'res ed being.Jb..!Lm.!:>~_~f all; so also those in verse 33. Verse 34 treats of the last judgment which is concealed , from them, as also was said by God Messiah when he wept over Jerusalem [Matt. ~336-37]. That the judgments are concealed is signified in the Apocalypse [~012] by the books which will then be ( opened. Verse 35 treats of the last judgment, that God Messiah will be the Judge. That evil will increase with them is thus ex-) / ( pressed, namely, that their oot shall waver in ti~e, -thuLillat destruction is at hand; for they will daily become worse since from the actuality of evil arents the root of evil would increase. Thus the things t-r;;;t;hall come [;pon them] m~aste. That the words in verse 36 concern the last judgment is plain from the words themselves. It is stated in this way because before God

III Ad. 7689

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THE WORD EXPLAINED

JJl

ll(

Messiah all things that are to come are in the present. The judg ment is at hand, inasmuch as every judgment looks to the ultimate end, and so is eve.L resent in the means. Here He withdraws him self, as it w;;:e, from judging them, because they are turned a.way from his face, havinK tyrn~d themselves away. Therefore it is said in the text that he shall judge his people and repent himself over his servants, doing this namely, when no faith will be left re maining. This is expressed as follows: When he seeth that the hand is departed, and there is none shut in and left; or, in the words of another interpreter: 6 When he seeth that forces are de parted and there is nothing shut in with him that is left; th~at inwardl ~here i~ -.!I0 faith with an one. Faith is something still more interior, but when this also does not remain, then all is fin ished and judgment comes. Thus, by actualities from enera tion to generation, faith is expelledfrom the- ~re interior parts, r~spec iiig wnich~ee-above at verse ~O. When there are no Ion er
an forces ~a.!.-c!!..-m0rom fai ,it is then perceived that it is gods
in whom they trust as their strength, when yet these gods have no
power whatever,as seen in verses 30 and 31. The same things are
signified in verse 38, for the h~v~ given th~s~v~ to be the
most owerful and the onl ones who v ower. By the fat of
their sacrifices is meant idolatry, in that their gods or idols ate this
fat. They who can do nothing whatever are then invit~ to rise
( up and help, and to be with them; there they would hide themselves.
At.-!h~ 1a& ..,!ime they will see that it is 90<! Messiah alone, and none) otner, who hasJlower (vs. 39). The words in verses 40-4~ are the ~~e as else~e, to the effect that the enemies will be sub jected as a footstool under the feet of God Messiah [Ps. 1101 ], and that the drag~ill be cast down from heaven (Apoc. U[9). (7~ [Sing, 0 ye nations, his people: for he will avenge the blood of his servants, and will render vengeance to his enemies, and will make atonement for his land, his people], vs. 43. These words likewise fit in with those which Joh~aidjn the A ocalypse UlO-12. The whole song now culminates in this end, namely~thatthe eo pIe of cob ~is posterity which from eneration to generation ~eco;ew0.!:2..e, and which haS-become the crew of th devil, shall be cast down; and then the nations, the people of od Messiah, will sing. Thus he will make atonement for the land, that is, for

Tremellius.
58~

In Ad. 7690

DEUTERONOMY XXXII: 27-47

[7505

heaven, in the lower part whereof that crew now is, having been ad mitted there. Respecting the state of that nation in this lower heaven so called, much might be said-that they are to be cast out therefrom, and that they are ~Ilt who have liv~d in light, and although in midday light, have embraced idolatry and worsJ1lP~devil. Moreover, they end~avo;':-to subject heaven to themselves, and so con tinually rebel against God Messiah. But these matters are too l;ngthy t~dmit of being set forth her~_1
DEUTERONOMY

XXXII

44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 46 And he said unto them, Set your heart unto all the words which I testify against you this day, to command them to your sons that they may keep watch to do all the words of this law. 47 For it is not a vain word for you, but is your life: and through this word ye shall prolong the days upon the land, . . .

7505. That Moses wrote this song and then spoke it in the ears of the people, is evident from verses 19, 22, 30 of the preceding chapter 31; and that the angel of God Messiah taught it to them, from verses 19 to 21.* It was not Moses alone who uttered the song to the people, but also Joshua, as seen in verse 44 of the present chapter 32. But now Moses speaks in his own person (vs. 46), and from his words it is clear that it is God Messiah who is represented by Moses, otherwise he could not have spoken in his own person, though what was said was said by the angel of God Messiah; for he says: Which I testify against you this day, when it was God Messiah who thus testified (chap. 31 19 ,21). But Moses' mind remained solely in the earlier words of the song (vs.
7 his indented paragraph is not cited by the Author in the Index to his Memorabilia. After it comes the following unnumbered paragraph which is crossed off by the Author: " That the eople2.~b was rejected, is because they Q!!!!!lin~..ci.profane things with hol. Therefore it must needs be that nations were chosen WfilC , i selv.e wer rofane, and that knowledges concerning holy things were given them that they might be imbued therewith. BULlvhen_hol thin s are commin led wij:h thin s rofane, the judgment comes, for then there can be no faith, etc., etc." * Confer n. 7068.

III Ad. 7691-7692

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THE WORD EXPLAINED

9-14 inclus.), as was frequently the case on former occasions when he imagined to himself that this people was a priesthood and a peculiar possession, as do all who place righteousness in externals; for he says that this word was their life, and that through it they would prolong the days upon the land [vs. 47]. But inasmuch as he represented God Messiah, it is the true people Israel that is meant by these words, this word being death for the people J acob; for it was foreseen that Jacob would then fall. s It must be ob served, however, that the words which are said in verses 46 and 47 are separate from those which concern the song. This is evident from the words he said unto them [vs. 46]. Thus he understands all that he had previously commanded in this book, which he calls the words of the Law [vs: 46], etc.
DEUTERONOMY

XXXII

48 And Jehovah spake unto Moses that self same day, saying,
49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I will give unto the sons of Is rael for a possession: 50 And die in the mount whither thou goest up, that thou may est be gathered unto thy peoples; as Aaron thy brother died in mount Hor, and was gathered unto his peoples: 51 Because ye trespassed against me in the midst of the sons of Israel [at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the sons of Is rael].9 5~ For thou shalt see the land over against thee; but thou shalt not go thither unto the land which I will give the sons of Israel.

7506. The subject here treated of is the death of Moses, while previously (Num. ~O[22-29]), it was the death of Aaron. As to Moses' character, the reader may see this described above [n.
[Marginal note by the Author written by the side of a vertical line ex tending from the words" But now Moses" to the present pOint:] See whether this squares in; for it is the song that is here treated of, but previously [chap. 31 24 - 26 ] it was the statutes and words of the Law. Omitted by Schmidius, but supplied in his Errata.

584

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[7507

3389l seq., 3473 seq., 5533, 5679, 7038-39, 7507]. His life that, when tempted he succumbed, and this not merely once, as observed above En. 7010, 7016, 709l1]-is now described by his death. When he was to die, he was in the state here described, and this state remains after death, in that, as said in the text, he saw the heaven of God Messiah over against him, but did not go thither [vs. 59l]. The same is also signified by mount Abarim or Nebo in the land of Moab. As to what the land of Moab is, see above [n. 7346]; for Moab was born of a daughter of Lot, during the drunkenness of her father. It is from this, and also from many other passages, that the land of Moab has the character of con fiding in one's own powers, and worshipping the Law in externals. It was in a mountain of that land that Moses died; for mountains signify those things which were the sum of that impiety. More over, their gods or idols were called rocks or mountains; see verse 31 of the present chapter 39l. 7507. How these matters are circumstanced in heaven, might be told in many words; for so many things have been represented to me in this regard that I could never relate a part of them. Let my readers know, however, that these words are truths, and that they designate things which are happening on this last day. It is Moses' character that he commingles holy things with profane, and that he continually rebels against God Messiah, as he did at the waters of Meribah [Num. 9l0 11 , 12], and places righteousness in externals. He desires the people Jacob to be a priesthood, or the one only people which shall possess heaven, whose king he seeks to be. Never theless, he was admitted into the lowest heaven, that is, the heaven of God Messiah, over against him, where he sees Ca naan. But that he will not go thither, this I am able to know with great certainty from all that has been shown me, and, in deed, from things done and said by Moses himself. These are so numerous that many pages would be filled with them. In the text it is clear that he rebelled against God Messiah. Thus, his was the fault, which previously [chap. 1 37 , 421 ] he had twice cast upon the people, [saying] that he was not to see the land of Canaan because of the transgression of the people, when yet it was he who did the smiting, and did not make sup-

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plication or speak to the Rock in a holy way, as commanded [Num. ~08]. As to its being said that he was gathered to his peoples, this was a customary formula, for the like is said elsewhere of the wicked (look up the passages, I do not re member where they are).1 That he exhorted the people to live according to the precepts of the law was from inspiration. Thus they were not his words; for it is [one thing to live and] a wholly different thing to teach, as is well known to all. The latter can be done by anyone, whatsoever his character, etc., etc., etc. 2 DEUTERONOMY XXXIII
1 And this is the blessing, wherewith Moses the man of God

blessed the sons of Israel before his death. ~ And he said, J ehovah came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came from ten thousands of holiness: from his right hand the fire of the law unto them. 3 Yea, he who loveth the peoples, in thy hand are all his saints; and they are laid prostrate at thy foot, he shall receive of thy words. 4 Moses commanded us a law, an inheritance to the congrega tions of J acob. 5 And he was king in J eshurun; when the heads of the people gathered themselves together, one with the tribes of Israel. 6 Let Reuben live, and not die; yet shaH his men be a number. 7 And this to Judah: for he said, Hear, Jehovah, the voice of Judah, and bring him unto his people: with his hands he contendeth for himself; but thou wilt be an help from his enemies. 8 And of Levi he said, Thy Thummim and thy Urim shall be for thy holy man, whom thou didst tempt in Massah; thou didst contend with him at the waters of Meribah; 9 Who said to his father and to his mother, I have not seen you; 8 and acknowledged not his brethren, and knew not his sons: for they have observed thy word, and keep thy covenant.
1 The formula is used of the Israelites whose sins deprived them of entrance into the land of Canaan (Judg. 210 ). This indented paragraph, together with n. 7427, is cited by the Author in the Index to his Memorabilia, s.v., Lex, Moses, Tentatio. See Table of Contents. 3 The Hebrew is him.

586

DEUTERONOMY XXXIII: 1-fl9 10 They shall teach Jacob thy judgments, and Israel thy law: they shall put incense into thy nostril, and a whole burnt sac rifice upon thine altar. 11 Bless, 0 J ehovah, his strength, and accept the work of his hands: smite the loins of them that rise up against him, and of them that hate him, that they rise not again. Ifl To Benjamin he said, The beloved of Jehovah shall dwell by him in safety; he shall cover him all the day long, and between his shoulders shall he dwell. 18 And to J oseph he said, Blessed of J ehovah is his land, from the precious things of heaven, from the dew; and from the deep that lieth beneath. 14 And from the precious things of the products of the sun, and from the precious things of the produce of the months. 15 And from the firstfruits of the mountains of the east, and from the precious things of the hills of eternity. 16 And from the precious things of the earth and the fulness thereof, and from the good pleasure of him that dwelleth in the bramble. Let them come upon the head of Joseph, and upon the top of the head of the Nazarite of his brethren. 17 To the firstborn of his bullock be honor; and his horns are the horns of a unicorn: with them he shall gore peoples together, even to the ends of the earth. And these are the ten thousands of Ephraim, and these are the thousands of Manasseh. 18 And to Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. 19 They shall call the peoples unto the mountain; there they shall sacrifice the sacrifices of righteousness; for they shall suck of the abundance of the sea,' and of the covered things of the secrets of the sand. flO And to Gad he said, Blessed is he that giveth breadth to Gad: [for] 5 he dwelleth as a lion, and teareth the arm and the crown of the head. 9ll And he saw the first fruits for himself; for there is the portion of the hidden lawgiver; and from thence came the heads of the people; he executed the justice of Jehovah, and his judg ments with Israel.
The Hebrew is seas. Added by Schrnidius.

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THE WORD EXPLAINED

~~ And to Dan he said, Dan is a lion's whelp: which leapeth from Bashan. ~3 And to Naphtali he said, Naphtali is satiated with the good pleasure and full with the blessing of Jehovah: possess thou the west and the south. ~4 And to Asher he said, Blessed is Asher with sons; let him be accepted by his brethren; and he dippeth his foot in oil. ~5 Iron and brass is thy shoe; and as thy days, so thy fame. ~6 There is none like unto God, 0 J eshurun, who rideth in heaven for thy help, and in his magnificence in the clouds. ~7 The habitacle of the God of antiquity: and beneath are the arms of the world; and he drove out the enemy before thee; and said, Destroy. ~8 And Israel dwelt in safety, alone at the fountain of J acob; in a land of grain and must; also the heavens 6 shall drop down dew. ~9 Blessed art thou, 0 Israel: who is like unto thee? a people saved by Jehovah, the shield of thy help, and he is the sword of thy magnificence: and thine enemies around thee shall be frus trated; and thou shalt trample upon their high places.

7508. [And this is the blessing, wherewith Moses the man of God blessed the sons of Israel before his death, vs. 1.] The sub ject now treated of is the blessing of Israel by Moses before he died. Then, like Jacob previously (Gen. 49), he prophesied; but since the style is prophetic, the words were spoken through Moses by an angel of God Messiah. Such, however, is the prophetic style that Moses did not understand the more interior meanings; for things to come are foretold under such words as involve things universal and which can never be evolved save by God Messiah. When men prophesied, they were as though outside themselves, and knew not what they were saying. They themselves merely heard the words, as it were; for the angel spoke through their mouth. When preaching, these same men are reduced into such state that they speak such things as God Messiah wills. But re specting various kinds of inspiration, etc., see above (n. 6884, 7006].
The Hebrew is his heavenll

588

III Ad. 7695

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1-~

[7509

7509. [And he said, J ehovah came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came from ten thousands of holiness: from his right hand the fire of the law unto them], vs.~. Here Moses clearly prophesied concerning God Messiah. In the text three mountains are mentioned from which Jehovah came, namely, Sinai, Seir and Paran. That mount Sinai signifies the external law coming from the internal, has been observed above [n. 5751]. But after Moses had broken the tables, mount Sinai, being in the wilderness where the people were worshipping the calf [Exod. 3~19], is named from the law in externals, and it was from this mountain that Moses then came, it being for this reason that it is he who is treated of in verse 4. Thus, what is here described is the first advent of God Messiah, to wit, that he came from mount Sinai, this being his presence in the primitive church, and that he appeared in mount Sinai; for he was first seen to the world by means of the law in its complex, this law being the precepts given in mount Sinai. The law in its complex is not only the law of the Ten Commandments but it also comprises all the rituals of the primitive church wherein he was represented. This is his advent which is meant by the words J ehovah came from Sinai. His second advent is signified by the words and rose up from Seir unto them. Mount Seir was where Edom dwelt. That Esau or Edom represents righteousness, and that He suffered for the whole human race, see above [n. 441] and in the Prophets. It is this mountain from which he rose up unto them. The third advent of God Messiah, being the advent into his kingdom, is signified by mount Paran from which he shined forth, this being his advent into glory. (Respecting mount Paran, see elsewhere.) 1 He came from ten thousands of holiness. Ten thousands of holiness means that all things are holy, thus that he comes from holiness itself, and that all things which are around him are holy. From his right hand, the fire of the law unto them, or, as another interpreter 8 has it, a decreeing fire~by which is signified the same as by a flame, namely, love which is at the right hand; for love is
[Marginal note by the Author:] It was mount Paran, at which they were when they sent to search out the land (see Num. BI16 and 13 2 ,8). That from there they were commanded to enter into the land, but were not willing, see Deuteronomy 120-22. Tremellius, who explains in a footnote that the Hebrew is the fire of a decree.

III Ad. 7696

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THE WORD EXPLAINED

that which is at the right hand, and holy intelligence at the left. That it is love which is signified is evident from the preceding words and from those that follow; from the former, inasmuch as he is said to come from those who are with Him, that is, from the saints,9 by whom is meant the Holy Spirit; and from the latter, being the words that follow [vs. 3], inasmuch as it is love that is next treated of. 7510. [Yea, he who loveth the peoples, in thy hand are all his saints; and they are laid prostrate at thy foot, he shall receive of thy words], vs. 3. He who loveth the peoples. Here, as was said [n. 7509], the speech is concerning love, and, indeed, concerning love toward the whole human race, and specifically toward those who are of His church, these being properly called peoples. In thy hand are all the saints, in that they are his. These are said to be in his hand and power, because they are led by him. Others, being those who trust in their own powers, are not said to be in his hand. Therefore they who are his, are further described, to wit, that they are laid prostrate at his foot, that is, laid prostrate by humiliation. . Thus holiness is imputed to them, since they believe themselves to be nothing; hence humiliation even to nothingness. He shall receive of thy 1 words, that is, each one of them shall re ceive, for they are then instructed. One who does not humiliate himself even to nothingness can never be instructed, for he is not in the hand of God Messiah, and consequently, is not sanctified, etc. 7511. [Moses commanded us a law, an inheritance to the con gregations of Jacob. And he was king in Jeshurun; when the heads of the people gathered themselves together, one with the tribes of Israel], vs. 4, 5. Moses now says these words in the spirit; ap.d this, in order that it may be known that Moses signifies the law in externals, to the end that this may be distinguished from the external law which comes from the internal. It was Moses and not God Messiah who commanded the law in externals, and this because the people thought that the law in externals would save them, when yet it condemns them. It is added that Moses commanded a law, because the subject treated of is Jacob, to whose tribes or congregations Moses gave the inheritance, being
Tremellius' translation is ten thouaaoos of saints, but in the margin he has of holiness. 1 The autograph has his.

590

III Ad. 7697-7698

DEUTERONOMY XXXIII: 8-6

(751~

an inheritance in an idolatrous land, this being signified when law signifies the law in externals. It is added that he was king in Jeshurun. Here it is not said Israel, because it is Jacob who is meant. Therefore he is here called Jeshurun (for what reason see elsewhere), this people being called J eshurun when it became fat and kicked (chap. 32 1 1. He is called their king when the heads gathered themselves together, one with the tribes of Israel, the latter being here mentioned in order that the whole society which constituted a single but compound person [might be rep resented]. But this compound person is understood as being composed of those things which are in the rational mind, the nat ural mind and the body; for the will and reason of the rational mind is its king; cupidities with fantasies arising from natural science are the heads, all else being the body. All these are con centrated in this rational mind, whence it is called a soul, and, indeed, a corporeal soul, etc. 7512. [Let Reuben live, and not die; yet shall his men be a number], vs. 6. It must be observed in general that in this chap ter, it is the inmost meanings of the names that are meant; con sequently, the things to which these inmost meanings are applied; for all are here blessed except Simeon. 2 Thus by Reuben is meant faith in God Messiah, of which above. It is of faith, therefore, that it is said Let it live, and not die. But of this faith he pre dicts yet shall his men be a number, or numbers, which here, as elsewhere,s signifies a few; for the faithful are few. Since this text, treating of the faithful, treats of actual faith, what is here meant is also faith in act, that is, Simeon; 4 for without actuality, there is no faith which saves. Hence it is now evident that it is the true people Israel that is treated of, and not the Reubenites who were not few.
Swedenborg notes in the margin of his Schmidius' Bibl", at this chapter, Simeon is not mentioned. The chapter recites the blessings given to eleven of the sons of Israel and to Ephraim and Manasseh. See Numbers 920 ; Psalm 1619 ; Job 16 22 ; Ezek. 1916. It may be of interest to know that to his translation of the second part of verse 6, "Yea, let there not be a number to his men," Tremellius adds the note, " The word not is to be found by usage, as in Psalm 918. Ignorance of this fact deceived the Greeks, so that they applied this second part of the verse to Simeon, inasmuch as there is no specific mention of him here." The Greeks referred to are the translators of the Alexandrian copy of the Septuagint, whose rendering is " And let Simeon be very numerous."

III Ad. 7699

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THE WORD EXPLAINED

7513. [And this to Judah: for he said, Hear, Jehovah, the voice of Judah, and bring him unto his people: with his hands he contendeth for himself; but thou wilt be an help from his enemies], vs. 7. Judah signifies confession of faith. Here he signifies those who profess true faith, but still have not acquired it, they being extremely few who have acquired true faith. Although knowing that God Messiah is the All in all, that he alone gives faith and so justifies men, and that in the work of justification, man is of no account whatever, yet almost all men think that something lies in their own power whereby they can procure faith for them selves. It is to these that this is now said, namely, Hear, J ehovah, the voice of Judah-for he professes faith, vowing with his mouth in order that he may be heard-and bring him unto his people, that is, to the true faith which is here called people. The truly faithful, therefore, are the people which is meant in the text. With his hands he contendeth for himself, that is, he thinks some thing to lie in his own power, these powers being here called hands. Another interpreter 5 has with his hands it sutficeth for him-as he thinks. But thou wilt be a help from his enemies. By enemies are here meant his own powers wherein he confides. It is from these that the spirit, now speaking through Moses, prays that God Messiah may be a help to him. 6 7514. [And of Levi he said, Thy Thummim and thy Urim shall be for thy holy man, whom thou didst tempt in Massah; thou didst contend with him at the waters of Meribah], vs. 8. Thy Thum mim and thy Urim are all things inmost in that church which Aaron, as the high priest, represented; for he bore on his breast things which were inmost and roost holy, see above [n. 4864 seq.], being the most holy things [involved in] the representative church of which, from Levi, Aaron was the head, and after him Eleazar; consequently, the most holy things of the priesthood which the
Tremellius. [The following unnumbered paragraph is here crossed off by the Author:] Verso 8. The Thummim and Drim signify judgments and clarity. Here they signify those things which are the inmost of the priesthood, for the high priest wore them on his breast. But see what was said above [n. 4864 seq.] concern ing the Drim and Thummim. These are for the Holy Man. By the Holy Man is meant God Messiah, as is clearly evident from the words which next follow, it being he with whom they contended, and who is signified by the Rock [Exod. 176,1].
59~

III Ad. 7700-7701

DEUTERONOMY XXXIII: 7-8

[7515

priests represented, and of the ministry which the Levites repre sented. For the holy man, whom thou didst tempt in M assah, etc. By the holy Man, no other can ever be meant save God Messiah, for as to Jehovah his Father, it is not he who is called Man but his Son who afterwards became Man. Therefore it is here clearly explained that by the Rock in that passage [Exod. 176 ,7] is meant God Messiah. Here also it is indicated that the inmost and most holy things of the church are His, for the Thummim and Urim are for the holy Man whom they tempted in Massah, etc. 7 7515. Whom thou didst tempt in Massah; thou didst contend with him at the waters of M eribah. Respecting Massah where was the Rock, see Exodus 177 ; likewise Numbers ~013, where Meri bah is treated of. As concerns Exodus 177 , the place where they tempted God Messiah, that is, Jehovah, is called both Massah and Meribah, Massah signifying temptation, and Meribah con tention. s These names occur in the present text, for both are mentioned, and the application is to these places. Therefore, what is meant in the universal sense are all temptings and all con tentions; in general, those of the entire people, specifically, those of the Levites, and in particular, those of Aaron and Moses. In the most universal sense, by Massah and Meribah are meant the temptings and contentions against God Messiah on the part of all in the whole globe, and in the whole of heaven. As concerns the first passage (Exod. 17 7 ), whether this was the same tempting as is mentioned in Numbers ~013, or whether it was another, when they returned to the same place, this, of the divine mercy of God Messiah, can be learned at another time. It is certainly a like tempting, and is denominated with a like word; for, as regards the word" smiting" [Exod. 176 : " Behold I will stand before thee . . . and when thou shalt smite the rock there shall come water out of it"] this is explained in the second passage [Num. ~010-1l. Moses said, "Must we fetch you water out of this rock? and he smote the rock twice"], the same word being taken in an evil sense and in a good. On the part of Aaron and Moses, their speaking before the people as they did was rebellion. Moreover, in two places [Deut. 1 37 , 4 21 ], Moses wished to cast the blame on
, The middle portion of this paragraph is emphasized by <lObs.," written twice in the margin. See n. 4188 note.

III Ad.

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THE WORD EXPLAINED

the people, as is evident from those places, and, therefore, in the first passage [Exod. 177 ], it is so written. But that it was Moses and Aaron who rebelled, is evident from the second passage [Num. ~012], and also from what is said in the preceding chapter (Deut. 3~51) and previously; and, moreover, from what is said in the present verse, that Levi tempted God Messiah in Massah, and con tended with him in Meribah, for here the words are clear. One of these statements must be the truth, namely, that which Jehovah spoke [Num. ~012J. That in his books, it was permitted Moses to say certain things concerning himself, yet in such way that the truth comes forth later, etc., etc., can be confirmed from many passages. 7516. [Who said to his father and to his mother, I have not seen you; 9 and acknowledged not his brethren, and knew not his sons: for they have observed thy word, and keep thy covenant], vs. 9. These words are applied to Levi, it being Levi who is treated of in the immediately preceding words, and by Levi is meant specifically Aaron and Moses. 1 Thus, by Levi is meant the whole people; for when the head is meant, the body also is meant. Then, in this sense, when Levi speaks these words, Who said to his father and to his mother, I have not seen you, the father means those who are in the primitive church, and the mother that church itself. To this church he says, I have not seen you; for he did not acknowledge the more interior things of the law, and so did not acknowledge God Messiah. In the inmost sense, "to see" is to have faith. And aclcnowledged not his brethren. By breth ren are meant the gentiles whom they persecuted with utter hatred. Having regard to none but themselves, they so despised all others that they cast them out as beasts thinking themselves alone to be men. And knew not his sons. By sons are meant those who are in the faith, as are the gentiles who drew near and were enlight ened after the advent of God Messiah. The sons of Levi are those who love, that is, who are endowed with charity; for, in the inmost sense, Levi is love. Thus, at that time, all those who love were called fathers (those who preceded), brethren (those who are in
The Hebrew is him. 1 The words that next follow in the autograph are here omitted because the Author evidently intended to cross them off since they make one with those that follow (shown in parentheses) and which were crossed off: "These Levis or this Levi (said to his father and to his mother) "

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[7517-7519

the present), and sons (those who are to come). The discourse is now of these; for they have observed thy word and keep thy cove nant, this being the reason why he did not acknowledge them as fathers, brethren and sons. 7517. But the prophetic style is such that under that style many things are meant which do not appear from the words. It is for this reason that it is so concise that unless words be supplied, the sense cannot be drawn forth. That many things are meant U:nder this style when angels of God Messiah speak through a man, this I can testify; for many things are then present in the mind which do not come into the words. Hence the concise style, especially when certain things are to be inserted which involve a double meaning. 2 7518. Thus another meaning is drawn forth from the words of the text, to wit, that these words are also applicable to the holy Man, that is, to God Messiah. In this sense, the words can be predicated of him, namely, as saying to his father and mother that he did not acknowledge them, but that his father, mother and brethren are all those who have faith in him [Matt. 1~49, 50]. Wherefore it is said in the text, Who said to his father and to his mother, I have not seen you; that is, he said this to the people of Jacob and Judah, these being the father. Therefore, in the in _most sense, He is called J acob and also J udah; respecting J udah, see Genesis 49[8-121. By the mother is meant that worship which was with the people Jacob and the people Judah, and which is called the worship of the representative church. That church he does not see, for he abominated it inasmuch as holy things were there commingled with things profane. And acknowledged not his brethren. It is the same men who are called brethren because he was born among them, and likewise sons, for at first he adopted them as sons; but because they became degenerate, he knew them not. 7519. Since there is thus a double meaning within these words, therefore the words which now follow do not connect with those
This indented part of n. 7517 is cited by the Author in the Index to his Memorabilia, s.v., Loqui, Propheta, Vel'bum, Vox. Under the word Loqui ref erence is made to n. 7769. See Table of Contents.

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which precede, but with those which come after them; 3 for there is something involved here which is not expressed, to wit, that it is sons of Israel of whom these words are predicated. But as to whether such is the inner meaning, of this, by the divine mercy of God Messiah, I might be able to be informed elsewhere. 4 7520. They shall teach Jacob thy judgments, and Israel thy law (vs. 10). These words now follow from the first words [con cerning Levi], meaning that the Thummim and Urim will teach His judgments and Law; for Thummim signifies judgments, and Urim clarity.5 Wherefore, by judgments is meant the external law which comes from the internal law; see above [n. 7509]. Thus Jacob here has the same signification. But by law is meant the internal law which they will teach Israel. In the internal law is clarity or the Urim. 7521. They shall put incense into thy nostril, and a whole burnt sacrifice upon ,thine altar [ibid.]. By these words is signi fied all worship of God Messiah. As to what the smoke of in cense is, or incense, see above [n. 5~56 seq., 6488] ; and as to what the whole burnt sacrifice is [n. 6578, 6896]. There were two al tars, one in the habitacle before the mercy seat where incense offer ings were made, the other outside the tent of assembly where were the whole burnt sacrifices. By a whole burnt sacrifice, being that in which the whole victim was sacrificed, is signified every sacrifice. Thus the altar refers to both, that is, to the incense and to the whole burnt sacrifice. 7522. [Bless, 0 J ehovah, his strength, and accept the work of his hands: smite the loins of them that rise up against him, and of them that hate him, that they rise not again], vs. 11. Bless, 0 Je hovah his strength. By strength in this text is meant faith, faith being here the subject treated of throughout. By his is meant Israel, and, in the sense explained just above en. 7518], Jacob. And accept the work of his hands. By a work of the hands is meant all that which comes from faith, thus, the whole of his of fering, the whole of his worship. Smite the loins of them that rise up against him, that is smite all the spiritual enemies who wish to
[Crossed off:] Therefore they are thus separated. Thus they are applied to the very first words [of Levi's blessing], namely, to the Thummim and Urim. This last sentence is marked" N.B." written in the margin. Confer n. 4864 and note.

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[75~3-75~6

break down his faith. By the loins, as having reference to the rising up, etc., are meant forces. And of them that hate him, that they rise not again. Thus, their loins being broken, the enemies cannot rise up again. These enemies are also called haters, be cause they hold faith in God Messiah in hatred, faith being strength. 7523. [To Benjamin he said, The beloved of Jehovah shall dwell by him in safety; he shall cover him all the day long, and between his shoulders shall he dwell], vs. U. By Benjamin is meant the son of the right hand, that is, things inmost, to wit, faith, the soul whereof is love; for Benjamin was the only brother of J oseph. Therefore, in the next following verses, by J oseph it is the Messiah himself who is meant. Because by Benj amin is here meant the son of the right hand, and by the son of the right hand, faith, the soul whereof is love, therefore, those are meant who are led by God Messiah alone, and that their faith also is such. Therefore Benjamin, or those who are signified by him, is called the beloved of Jehovah, who shall dwell by him in safety. To dwell by him in safety is to be led by him alone, and not to trust in one's own powers; for these powers, being born from an evil root, are what are aroused by evil spirits. He shall cover him all the day long, that is, shall guard him from all evil, so that he will be the safest of all men. Here" to cover" involves the same thing as was previously involved by covering with wings and cherishing. 6 And between his shoulders shall he dwell, that is, at his breast, in his bosom. These expressions are all formulas of inmost love. 7524. As further concerns Benjamin, inasmuch as he was loved by Joseph, as seen above [no 75~3], and the Messiah is represented by J oseph, he is the son of the right hand, the son of the right hand being everyone who is loved by God Messiah and, in the genuine sense, those who are the inmost. 7525. [And to Joseph he said, Blessed of Je'hovah is his land, from the precious things of heaven, from the dew; and from the deep that lieth beneath], vs. 13. In the supreme sense, by J oseph is here meant the Messiah, and therefore, in the inmost sense, those also are meant by Joseph to whom righteousness is imputed by faith, and consequently the whole heaven of God Messiah. 7526. Blessed of Jehovah is his land. Here, as previously, by
Confer Matthew 23 31 ; Luke 1334, and
D.

4817.

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THE WORD EXPLAINED

land is meant the kingdom of God Messiah. Here the Messiah is meant whose is the kingdom. Through the blessing comes prais ing, for praises of Him then rise up. What comes by the formula of a blessing is a solemn thing, for it is now said, Blessed Jehovah. Thus it is his kingdom that is now blessed. 7527. And since his kingdom is compared to the land, therefore the words which then follow are taken from things which render the land fertile. These also are called blessings, to wit, blessings from the prec'ious things of heaven, that is, from things in the at mospheres which make the land fertile, these being here called the precious things of heaven; for here, as elsewhere, in .the sense which is according to the appearance, the atmosphere is called heaven. But what are meant by the precious things of heaven are all the things that come from the love of God Messiah, each and all of which are precious. Also from the dew, which comes in the early morning and which also renders the land fertile inasmuch as it moistens it. As to what is meant by dew in the spiritual sense, see above [n. 4~6, 440, 3646, 4139 seq., 7005]. In general, it is every blessing which the morning involves, that is, the perpetual morning, etc. And from the deep that lieth beneath. Among the things which render the land fertile, is also the moisture in the land. Therefore, by the deep is here meant everything stored up in the land which produces fertility. In the inmost sense, these are spir itual things rightly associated with things natural. Therefore the precious things of heaven are things celestial, the dew there from is the spiritual within which is the celestial, and the deep is the natural within which is the truly spiritual. Thus, in general, do things which are precious in the kingdom of God Messiah fol low each other mutually. See, moreover, Genesis 49 25 7 7528. [And from the precious things of the products of the sun, and from the precious things of the produce of the months], vs. 14. And from the precious things of the products of the sun. These words involve the same things, but as applied to love, all things celestial in man being begotten of love. No produce, that is, no formation of the internal man is possible save from love (see above), just as there is no produce in the earth save from the sun and its heat. In the inmost sense, the precious things of the prod
1 No. 7527 is emphasized by" Obs.," written twice in the margin. The ref erence at the end of the paragraph is a later addition to the text.

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[759l9-7530

ucts of the sun are all things which are begotten in the regenerate man; for God Messiah is the sun of love, and thus the sun of all intelligence, intelligence being begotten of love, as light is begotten of flame or of the morning sun. The things which are of intelligence are those which are signified by the precious things of the produce of the months, that is, of the moon, etc. Wherefore another interpreter 8 has moon, which signifies the light of intelligence; but here it is months, etc., etc. 7529. And from the firstfruits of the mountains of the east, [and from the precious things of the hills of eternity], vs. 15. By the mountains of the east are signified, in the supreme sense,9 things which are from eternity, and, in the inmost sense, things which are from primitive time, that is, from the first day of the new creation. Firstfruits or first-born things are those which are of faith; see above concerning the firstborn [n. 3416, 3839, 3898, 6745-46], and concerning firstfruits [n. 4554, 4597]. In the supreme sense, the precious things of the hills of eternity are things which shall be to eternity, such as all felicity; for mountains and hills are the highest things on earth and also are lasting, and reach to heaven, as it were. In the inmost sense, the precious things of the hills of eternity are things which are from faith and which will endure even to the end of the world, and so to eternity; but in Genesis 49 26 , where also Joseph is treated of, they are called "hills of the world." :Moreover, eternity, as for instance, " a statute of eternity," is taken as the time to the end of the world; when understood in the inmost sense, however, it involves eternity. The precious things of the hills of eternity are the goodnesses and truths of God Messiah, and thus all that these comprehend in their complex. 7530. Here, however, are meant the things which follow in their order as a result of the fertility of the earth. FIRST: Moisture, from which the ground is made fruitful; thus, in the spiritual sense, the things which are signified by moisture. These are spoken of in verse 13, where they are called, in their order, the precious things of heaven, the dew, and the deep that lieth beneath, etc. SECOND: The sun and moon which render the earth fertile, it being from these that all things whatsoever which grow and take
Tremellius, who notes in the margin that the Hebrew is moon8. Reading 8ensu for gradiu (degree).

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THE WORD EXPLAINED

form in nature, draw the proximate origin of their formation. This then is heat and light and, consequently, love and intelligence. THIRD: The seeds born therefrom which, being the first things that are cast, are here meant by the firstfruits of the mountains of the east. The precious things of the hills [of eternity] are those which are renewed therefrom, etc. FOURTH: What then follows concerns the fertility of the earth arising therefrom, which is spoken of in what next follows [vs. 16]. The above is thus set forth in general, but it can here be applied to all things which come from the love of God Messiah and then to those which come from the faith which is given to man from mercy, etc.! 7531. From the precious things of the earth [and the fulness thereof], vs. 16. These are the things which germinate therefrom. Thus they are the fruits and so the new creation itself, being the creation of the new man. The text adds, the fulness thereof, and this that the meaning may include all that can possibly be meant. 7532. And from the good pleasure of him that dwelleth in the bramble [ibid.]. Respecting him that dwelleth in the bramble, see above [no 3315-19], to wit, that it was God Messiah, who dwelt in the flame, that is, in love, and also in the bramble, which the reader may see there treated of. When good pleasure chooses to come, then all these things come into man; for He loves all men in the universe. 7533. Let them come upon the head of Joseph, [and upon the top of the head of the N azarite of his brethren (ibid.)]. In the supreme sense, it is God Messiah who is meant, to the end that these things, one and all, may come to pass; thus, that this his kingdom may come, and his will, that is, his good pleasure, be done. 2 The head signifies God Messiah himself. These blessings are said to come upon the head, and thus upon everyone. That the one only N azarite is the Messiah, can be evident from the description of the Nazarite. Therefore it is said in the text, the Nazarite of his brethren. The top of the head here signifies the same thing as the head. See what is said concerning the head of the Nazarite t n. 6834], or what will come to be said. 7534. [To the firstborn of his bullock be honor; and his horns
No. 7530 is emphasized by " Obs.," written twice in the margin. The first part of n. 7533 is emphasized by "Obs.," written twice in the margin.
1

600

III Ad.

7719-77~~

DEUTERONOMY XXXIII: 16-17

[7535-7536

are the horns of a unicorn: 1tJith them he shall gore peoples to gether, even to the ends of the earth. And these are the ten thou sands of Ephraim, and these are the thousands of M anasseh], vs. 17. By the firstborn of his bullock is meant faith, for every first born thing signifies faith. Here, however, that it may be under stood in a universal sense, it is said the firstborn of a bullock, both because the bullock was a sacrifice for the whole congregation, be ing thus a general sacrifice, and also because a bullock is furnished with horns, by which it' gores those who attack it. H onor is ascribed to it, and so it likewise is blessed or extolled with praise. Honor is a formula of blessing. 7535. His horns are the horns of a unicorn. By the horns of a unicorn are signified the powers and forces of faith, faith being such that it can move a rock [Matt. 1720, ~121; Mark 11 23 ; Luke 17 6 ]. Respecting this force, and also respecting the horns of a unicorn, the reader may see elsewhere, God Messiah granting. That it is the forces of faith that are meant, is evident from what next follows, namely, that with them he shall gore peoples, that is, enemies, and all things that resist. Even to the ends of the earth, thus in respect both to space and to time. Thus is described the fulness of the forces of faith. 7536. These are the ten thousands of Ephraim, and the thou sands of Manasseh. Here in Joseph are blessed Ephraim and Manasseh, as was done by Israel (Genesis 48, verses 15 and 16, and also ~O), on which occasion also Ephraim was put before Manasseh. He desires that these be ten thousands [and thou sands], that is, indefinite in number; to wit, that those which sit at the right of God Messiah be ten thousands, and those which sit at his left be fewer; thus, that the best may prevail. Ephraim signifies two fructifications,S being two fruits, the one called the fruits of faith, the chief of which is charity, and the other, the fruits of charity which are the works of the external law which come from the internal law. He desires that these be as ten thou sands, because he spoke of fertility. These words, moreover, involve many other things which cannot here be brought forward specifically; for by Ephraim, those things are signified which will be at the right hand of God Messiah, and by Manasseh, those which will be at the left.
See n. ~407 note.

III Ad.

77~3-77~4

601

7537-7541]

THE WORD EXPLAINED

7537. [And to Zebulun he said, Rejoice, Zebulun, in thy going out; and, I ssachar, in thy tents], vs. 18. By Zebulun, those are meant who wait for the kingdom of God Messiah, Zebulun inmostly signifying the kingdom of God Messiah; for Zebulun means co habitation, being that which is the end of all things, or to which they, one and all, are directed. It is here said to Zebulun, Rejoice in thy going out, which signifies in his end. But since it is things universal that are signified, what is meant is the end of all things, when he will rejoice. 7538. Issachar signifies a hire or reward, and thus, in the in most sense, eternal felicity; and because to this is adjoined the kingdom of God, therefore Zebulun and Issachar are spoken of together. 7539. Thus, after treating of those who will be at the right hand of God Messiah, that is, of those who are meant by Benjamin [vs. U], and then of the Messiah meant by J oseph [vs. 13], the chapter now proceeds in order to the kingdom of God Messiah, meant by Zebulun, and to the hire or reward, that is, felicity in the kingdom of God Messiah, meant by Issachar. 7540. [They shall call the peoples unto the mountain; there they shall sacrifice the sacrifices of righteousness; for they shall suck of the abundance of the sea/ and of the covered things of the secrets of the sand], vs. 19. These are they who will call the peo ples unto the mountain, that is, to God Messiah. The peoples are those who await the kingdom of God Messiah and felicity; thus they are the faithful. There they shall sacrifice the sacrifices of righteousness. By sacrifices is meant all the worship of God Messiah, which consists in the righteousness of the Messiah im puted to them by faith. For they shall suck of the abundance of the sea, that is, of all felicity from the imputed righteousness of the Messiah, it being thence that an abundance comes, and all felicity. By the covered things of the secrets of the sand are meant an riches, spiritual and celestial, which are hidden away. They are called the secrets of the sand, because the abundance of the sea is premised. These words can be explained from many of the words of God Messiah. 7541. [And to Gad he said, Blessed is he that giveth bre.adth to
The Hebrew is seas.

602

In

Ad. 7725-7732

DEUTERONOMY XXXIII:

18-~1

[754~-7545

Gad: (for) 5 he dwelleth as a lion, and teareth the arm and the crown of the head], vs. ~O. It should be observed that in the representations, Gad is taken in place of Levi, Reuben being put in the first place, Simeon in the second, Gad in the third; see above [n.7416]. Thus it is God Messiah who is signified by Gad, inas much as, from the cause spoken of above En. 7458], he was un willing to be represented by Levi. Therefore, the subject here is the Blessed One who is God Messiah, it being he who is blessed, that is, is extolled with praises, and his the power which is here treated of. 7542. In the more interior sense, Gad signifies the fruit of faith and, consequently, charity and the works of charity. Thus, by Gad are meant those to whom God Messiah from mercy gives charity. Breadth or fulness is ascribed to the fruits of faith, inas much as they embrace many things within them; for charity is the mother of all law, being the internal law. This is explained in verse ~1 next following. 7543. For he dwelleth as a lion and teareth the arm and the crown of the head. God Messiah is frequently compared to a lion, both to an old lion and to a young, and so to a lion's whelp, and this from his power; see Genesis 499 Hence what is now de scribed is his strength, in that he teareth the arm (where is the greatest power) and the crown of the head (that is, the head, whence power comes to the arm), that no power may be left re maining. That he tears or ravens, see Genesis 49 27 7544. [And he saw the firstfruits for himself; for there is the portion of the hidden lawgiver; and from thence came the heads of the people; he executed the justice of J ehovah, and his judgments with Israel, (vs. ~l).] He saw the firstfruits for himself. That faith is the firstfruits, see above [n. 75~9]. Faith is His, inas.!. much as he gives it to whomsoever he wills. For there is the por tion of the hidden lawgiver, meaning that the hidden things of the law are latent in faith and have their seat therein; the lawgiver is taken for the law. From thence came the heads of the people. By the heads of the people are meant all things that come from faith, the heads of the people being the names of the twelve tribes, and, as said above En. 7416], all these descend from faith. 7545.. He executed the justice of Jehovah, that is, the Blessed
Added by Schmidius.

III Ad. 7733-7736

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THE WORD EXPLAINED

One, namely, the Messiah, did this, it being he alone who sustained temptations and became Justice. Therefore he is called the Jus tice of Jehovah; for, in accordance with the justice of Jehovah~ all men would be condemned, but the Messiah satisfied the justice of J ehovah and so redeemed men. 7546. He also executed the judgments of Jehovah with Israel, This involves the same thing, for then he judges Israel from him self. In the more interior sense, by judgments is also meant the internal Law; and because he fulfilled this, he executed judgments and justice with Israel by the imputation of his own justice. 7547. [And to Dan he said, Dan is a lion's whelp: which leap eth from Bashan], vs. ~~. By Gad, just above [no 754~], is meant God Messiah in respect to charity, that is, to the fruit of faith which he gives; for, in the supreme sense, predication is made according to the gifts. Here, in the supreme sense, by Dan 6 is meant God Messiah, in that He gives the fruit of charity or the works of charity. Thus, what is meant, in the inmost sense, is charity which is faith in act. In the inmost sense, this faith is signified by the lion's whelp which leapeth from Bashan. Thus, what is signified in the supreme sense is God Messiah, who gives actual faith. Respecting the lion and the lion's whelp, see above at verse ~O. It is here called a lion's whelp from the fact that the works of charity are the sons, as it were, of actual faith. 7548. That these are the significations, is derived from the fol lowing. Bashan was a city of Og, king of the Amorite, but it was ceded to the son of Manasseh for an inheritance. It was a land exceedingly fruitful and fat, and for this reason, it is mentioned in the song (chap. 8~14). Moreo"Ver, Manasseh, to whom it was ceded as an inheritance, signifies the two fructifications. Where fore, from its possessor, that land signifies fructification. That this land was ceded to half the tribe of Manasseh for an inherit ance, and that J air his son occupied it, see Deuteronomy 8 13 , 14 ; etc., etc. 7549. [And to Naphtali he said, Napfttali is satiated with the good pleasure and full with the blessing of Jehovah: possess thou the west and the south], vs. ~8. According to Rachel's words when her handmaid gave birth to him, Naphtali (Gen. 808 ) signi fies wrestling, consequently temptation wherein man prevails; that
The autograph has Gad.

604

III Ad. 7787-7740

DEUTERONOMY XXXIII:

9l~9l4

[7550-7558

is, he signifies the wrestler who conquers by God Messiah. Of him it is now said that he is satiated with the good pleasure and full with the blessing of J ehovah. The good pleasure of J ehovah is temptation; hence follows the blessing, etc., etc. 7550. Possess thou the west and the south. That is, it is the good pleasure and the blessing of God Messiah that he possesses the west and the south, possesses namely,7 the science of natural things which is the west, for hence comes evening and shade. This science is the west because by it man is brought into shade. But then, after temptation, he will possess light, that is, intelligence, here signified by the south; for after temptations, man receives various gifts. Men who receive intelligence from this science are called Naphtali. 7551. [And to Asher he said, Blessed is Asher with sons; let him be accepted by his brethren; and he dippeth his foot in oil], vs. 9l4. These words are taken from the occasiori of the naming of Asher; for after Leah's handmaid had born Gad, she gave bir~h to Asher, and then Leah said, "Now the daughters (that is, the church) will account me blessed" [Gen. 8013 ]. For after the church has given birth to the works of charity, and when faith has thus been brought in order to its ultimate, then she is accounted blessed. Thus, by Asher is meant Israel, and so the true church of God Messiah. Therefore Asher is here called blessed above the sons,s the sons being all those things which are contained in the names of the sons of Jacob, and consequently which spring from faith. This then is the same thing as when it is predicated of the church, to wit, that she shall be accounted blessed above the daugh ters. 7552. Let him be accepted by his brethren. This signifies the same thing, but it further involves that the church is accepted by her sisters, that is, by the Ancient Church 9 and by other churches which draw near. 7553. And he dippeth his foot in oil. By oil is signified that
1 [Crossed off by the Author:] intelligence in things natural and spiritual. This translation is taken from Tremellius, who has Benedictus a reliquiis fUiis Ascher (Blessed is Asher from [or above] the other sons). The Hebrew is Blessed f1'om sons is Ashe1.. The autograph has antiquae Ecclesiae, as though the meaning were [the sisters] of the Ancient Church. The present translation assumes that antiquae E cclesiae is an error for a1ltiqua E cclesia.

III Ad. 7741-7744

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THE WORD EXPLAINED

which is essential, or whatever thing is essential; consequently, that which is blessed and happy; and by the foot is meant life, for in the interior sense, the foot means walking. These words, there fore, involve that his life will be full of faith; for oil, being the essence of a thing, signifies faith, for, in the supreme sense, "it sig: nifies the Messiah. 7554. [Iron and brass is thy shoe; and as thy days, so thy fame], vs. ~5. His shoe is of iron and brass. It is here said shoe because, just before [vs. ~4] is the word foot. The shoe, there fore, signifies life, but iron and brass, that life will be hard. This is confirmed by the fact that his days are said to be as his fame, that is to say, that they speak of him according to the diversities of his life. As to what further Asher involves, and especially as to what is involved by his shoe being of iron and brass, and as thy days, so thy fame, this cannot as yet be evident. 1 7555. From the series of what follows, it is apparent that the subject treated of is the representative church, and, indeed, that church in the people of J acob, wherein was represented the true church of God Messiah, just as in the people Jacob was repre sented the people Israel. Israel, as represented, is described in verse ~4, to wit, that he was " blessed above the sons," as above [n. 7551], and also was " accepted by his brethren, and dippeth his foot in oiL" But what follows in verse ~5 concerns the people J acob. There his shoe is the life of that foot, being that lower and lowest life which is here compared to iron and brass-to iron, because it is the corporeal that rules, and to brass, because it is the natural. 7556. The words as thy days, that is, as thy life, so thy fame, are then to be spoken of Jacob. Thus the text is applied both to the people Israel and to the people J acob. 7557. [There is none like unto God, 0 Jeshurun, who rideth in heaven for thy help, arul in his magnificence in the clouds], vs. ~6. This is now continued, and the text treats of the blessedness both of him who represents and of him who is represented, for they are here called J eshurun. The land of the J eshurunites was at
1 [The following unnumbered paragraph is here crossed off by the Author:] Yet, what seems to be described is celestial and spiritual beatitude in the re generate man, and consequently his life, etc.

606

III Ad. 7745-7749

DEUTERONOMY XXXIII: 9l5-9l8

[7558-7561

Bashan/ not far from the Jordan, yet so situated that from there they could pass over the Jordan. The people Jacob is called J eshurun because it represents Israel and yet is not Israel, etc. To him, he speaks as follows: 7558. There is none like unto God, who rideth in heaven. Here God Messiah is described, namely, that he rideth in heaven. By riding in heaven is signified ruling the whole of heaven from wisdom. For thy help. This statement, to wit, that he brings them help from heaven, applies to both peoples. In his magnifi cence in the clouds, that is, he rules the whole world, here meant by the clouds; heaven being the spiritual mind in man, and clouds his natural mind. Because the world and the things thereof which cause amazement, are seen before human eyes, therefore it is here said, in his magnificence. 7559. [The habitacle of the God of antiquity: and beneath are the arms of the world; and he drove out the enemy before thee; and said, Destroy J, vs. 9l7. The habitacle of the God of antiquity. By the habitacle is signified heaven, and consequently Israel, and so the primitive church, being the first church of Israel. Where fore it is said in respect to this church, that it is the habitacle of the God of antiquity, that is, of God from ancient time, or of ancient time. But because, as was said, [the sons of J acob J were afterwards representers furnished with a corporeal and natural genius, it is they who are signified by beneath are the arms of the world. 7560. And he drove out the enemy before thee, that is, drove out the spiritual enemy, etc., before Israel, and the enemy in the land of Canaan before the people Jacob. And said: Destroy, say ing this to those who were to destroy the enemies. What destroys is truths or the light of truth, and goodnesses or the flame of love, appearing to them in smoke as a devouring fire. s 7561. [And Israel dwelt in safety, alone at the fountain of Ja cob; in a land of grain and must; also the heavens 4 shall drop down dewJ, vs. 9l8. He now speaks to Israel, the subject treated of being Israel who is blessed; for in many passages Israel is treated of from the inmost meanings of the names of the sons of
This appears to be based on Deuteronomy 3214,15. Jesburun is mentioned in the Word only four times, namely, Deut. 3215, 33 5 ,26, and Isa. 442. No. 7560 is emphasized by "Obs.," written twice in the margin. The Hebrew is hi.'! heavens.

III Ad. 7750-7755

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THE WORD EXPLAINED

Jacob. When the enemy has been driven out and destroyed, as said [in verse fl7], then Israel dwells in safety, alone at the foun tain of Jacob, namely, beyond the company of enemies, having been delivered from them; and this at the fountain of Jacob, that is, at the Word of God Messiah, it being the people Israel and His church that is meant. In the inmost sense, the fountain of Jacob is every celestial thing which comes from the Messiah; for by Ja cob, in which people He was born, is represented the Messiah. 7562. In a land of grain and must, that is, in His kingdom; for grain is bread, and must is wine. Thus, what is meant is all celestial food and spiritual food from the celestial. Also the heav ens shall drop down dew, that is, all felicity which comes in the time of morning or when there shall be a perpetual morn. 7563. [Blessed art thou, 0 Israel: who is like unto thee? a peo ple saved by J ehovah, the shield of thy help, and he is the sword of thy magnificence], vs. fl9. Thus it is the people Israel that is now spoken of, when by Asher in verse fl4, and also in other places, is meant the church; for Asher signifies beatitude, respecting which the text continues: Who is like unto thee?, a people saved by Je hovah, that is, redeemed by the Messiah. 7564. He is called a shield of help and a sword of magnificence, because he alone fights for the people Israel. It is said a shield of help, according to the customary mode of speech, because a shield serves for help and protection, and is thus a helping shield. It is also said a sword of magnificence, that is, a magnificent or excellent sword. The help comes from heaven, but the magnificence ap pears before man; see verse fl6. 7565. And thine enemies around thee shall be frustrated (but another interpreter 5 has shall be made downcast); and thou shalt trample upon their high places [ibid.] . All their worship is called their high places, because it was performed on high places. This involves the same thing as the saying that the enemy shall be subdued under the feet of God Messiah, and shall be a footstool 'for his feet [Ps. 1101 ]. As to who the enemies are, the reader can see this treated of here and there above; and below it will be seen still more clearly.
Tremellius, who gives the marginal interpretation "Heb: shall be made liars, i.e., shall be deprived of the fatulty of following up what they have magnificently promised themselves; or, shall be emaciated, i.e., deprived of power."

608

III Ad. 7756-7759

DEUTERONOMY XXXIII: fl9-XXXIV: 1-6

[7566

DEUTERONOMY XXXIV 1 And Moses went up from the plains of Moab unto mount Nebo, to the top of Pisgah, that is over against Jericho; and there J ehovah showed him all the land of Gilead, unto Dan, fl And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of J udah, unto the hinder sea, S And the south, and the plain, and the vaUey of Jericho, the city of palm trees, unto Zoar. 4 And Jehovah said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed. I have caused thee to see it with thine eyes, but thou shalt not go over thither. 5 So Moses the servant of J ehovah died there in the land of Moab, according to the mouth of Jehovah. 6 And he buried him in a valley . . . but no man knoweth of his sepulchre unto this day.

7566. As concerns the words which are here written concern ing Moses, it can be evident to everyone that they were written after his death by some other person; for the several particulars here met with bear witness to this. 6 Thus the words which are contained in verses 1 to 4 were added by some other person respecting which words, see above, Numbers fl7 12- 14 and Deuteron omy 323-27 Incl.. But whether the regions were shown [to Moses] then or previously, does not appear, nor is it stated in the present text, for there mention is made of the mountain [spoken of in Deut. 3 27 ] from which he saw the named regions of the land of Canaan; for which reason it is said, and there J ehovah showed him. 7 Therefore these words were taken from the mouth of Moses when he was living, and then were written down by some other person. Nor could the words contained in verse 5 have been writ ten by Moses, for they treat of his death at the time.
END OF VOL. VII

[Crossed off:) The events contained in verses 1 to 4 did not occur at the time when he died, but earlier, as is evident from Deuteronomy 323-27 . The words contained in verses 1 to 4 are taken from what is said in Num bers 27 12- 14, and from what is added thereto, which is considerable, in Deu teronomy 323-27 ([ doubly crossed l for those regions could be seen from mount Abarim [Num. 27 12 ), this mount being near Jordan of Jericho. From his mouth by Joshua, whose relation this-) , [Crossed off:) Had they been shown him at the time he was dying, when he was alone, he could not have told them to anyone.

III Ad. 7760-776fl

609